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 CORNELL 
 
 UNIVERSITY 
 
 LIBRARY 
 
 GIFT OF 
 
 Anonymous 
 
The original of tiiis book is in 
 tine Cornell University Library. 
 
 There are no known copyright restrictions in 
 the United States on the use of the text. 
 
 http://www.archive.org/details/cu31924013118207 
 
BURTON'S 
 
 ANATOMY OF MELANCHOLY. 
 
faro^otten quite 
 
 All iarmer sceTies o£ dear daLLght , 
 
 Connubial lo^e __ parental joy 
 No ^janpathies iLke these iis soiil emploT: 
 BTLt all is daik within.. 
 
 -Penrose . 
 
 lOlTDOlf, VrrLiT^Ut TEGG & 0° CKEAPSIDE 
 
_ FRONTISPIECE to the ORIGINAL EDITION. 
 
 THE 
 
 ANATOMY OF 
 MELANCHOLY 
 
 T'1%,2/ it is. nitk all the lands, causes. 
 
 si/mptoms.pToi^npstLcs Sc several aires of'i 
 
 In three Partitions, wtli their several 
 
 Sections, numbers & subsections. 
 
 Philo.vaphirctUy, Medicii'LctZlj/ . 
 
 Histoncaily opened^ cut u,p. 
 
 BY 
 
 Democntus Junior. 
 
 With CL SatyriccU Preface conducing 
 
 to the foUoir 171(7 Dlscounse . 
 
 The Sirth Edition . corrected and 
 
 augmented hiy the Author . 
 
 ^ OmneUilit pun£tum,gju'T7i7scuit Utile dula 
 
 ^ f ^ London ^^^^— - 
 
 /'Muit Ik rffohe II f-Q ^ 
 Hen. Cnps 'k -Lr do L/r ^J^ ul -°- 
 
 . theij'shop in Pcpes h ^ clAU y 
 
 EGG fcC" CHEAPSLDE 
 
THE 
 
 ANATOMY OF MELANCHOLY, 
 
 WHAT IT IS, 
 
 ALL THE KINDS, CAUSES, SYMPTOMS, PEOGNOSTICS, AND 
 SEVEEAL CUEES OF IT. 
 
 IN THREE PARTITIONS. 
 
 WITH THEIE SETEBAI. 
 
 SECTIONS, MEMBERS, AUD SUBSECTIONS, PHIIOSOPHICAILY, MEDICAUY, 
 HISTORICALLY OPENED AND CUT UP. 
 
 BY DEMOCEITUS JUNIOE. 
 
 WITH 
 
 A SATIRICAL PREFACE, CONDUCING TO THE FOLLOWING DISCOURSE. 
 
 % Mm iBWm. 
 
 COBBECTED, ASD ENBICHXD BT TBANSLATIONS OF THE NCMEBOUS CLASSICAL EXTAACX9. 
 
 BY DEMOCEITUS MINOE. 
 
 LONDON: 
 
 WILLIAM TEGG AND CO., 85, QUEEN" STEEET, 
 
 CHEAPSIDE. 
 
 1854. 
 
11 l.'OXQFODALE Jror.o.. PHtVTEIiS LO.-iOOM 
 WOJLKS, NKWTOW. 
 
nONOKATISSIMO DOMINO, 
 KON MINVS VIBTUTE SUA, QUAM GENEKIS SPLEXDORE, 
 
 ILLVSTBISSIMO, 
 
 GEOEGIO BERKLEIO, 
 
 MTLITI DE BAINEO, EAKONI BE EEKKLEY, MOUEKEY, SEGEAVE, 
 
 D. DE BHnSE, 
 DOMINO SnO MULTIS NOMINIEITS OESEEVASDO, 
 
 HANG SUASI 
 
 MELANCHOLIA ANATOMEN, 
 
 JAM SESIO KEVISAM, D.D. 
 
 DEMOCRITUS JUNIOS. 
 
ADVERTISEMENT. 
 
 The work 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 aU 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 Steenb 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 -^^ith beauties not 
 their own, cuUed fi:om 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. The 
 plagiarisms of Tristram Shandy, so successfully brought to light by 
 Db. Ferriae, at length drew the attention of the public towards 
 a writer, who, though then little known, might, without impeach- 
 
Vlll ADVERTISE3IEXT. 
 
 ment 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 YoEiCK. WoODJ 
 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 Melanclioly were to receive their due praise. The 
 book was again sought for and read, and again it became aa 
 applauded performance. Its excellencies once more stood confessed, : 
 in 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 pubKc 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 from 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. 
 
ACCOUNT OF THE AUTHOR. 
 
 ^ Robert Bukton was the son of Ralph Burton, of an ancient and genteel 
 family at Lindley, in Leicestershire, and was born there on the 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, 1-593, 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 the vicarage of St. Thomas, in the west suburb 
 of Oxford, conferred on him by the dean and canons of Christ Church, which, 
 with the rectoiy of Segrave, in Leicestershire, given to him in the year 16.36, 
 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 siirveying of landa 
 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 persor 
 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 vrilliam Burton, tlie Leicestershire antiqaaiy, horn 24th Aiigiist, 1575, educatetl 
 - .«t Sutton Coldfielcl, admitted co^Timoner, or gentleman commoner, of Brazen Nose College, 1591; at the Inner 
 f'Temule 20th Jlay, 150.S; B..^. 22ni1 June, 150-1; and afterwards a barribter and reporter in the Court of 
 
 Common Pleas. ■' Eu: his natural genius," savs ^\"ood, " loading him to the .studies of heraldry, gencalo- 
 f gies and antiquities, he became excellent in tliose 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 Dcbcriptlon of Leicestershire," was published in folio, l(i22. 
 
 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 : ays, Nuneaton ; but a passage in this work [vol. i. p. 395,] mentions 
 f Sutton Coldfield; probably he may have been at both schools. 
 
X ACCOUNT OF THE AUTHOR. 
 
 juvenile; and no man in Ms 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 avaUed himself of his multifarious 
 studies in a very extraordinary manner. Erom the information of Hearne, we 
 learn that John Eouse, 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 degre^lhat 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 calculaf 
 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 in 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. B,obert 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 under tlie bust^ this inscription of Ids own composition: — 
 
 Faucis notus, paucioribus ignotus, 
 
 Hie jacet Democritus junior 
 
 Cui >'itam dedit et mortem 
 Melaneliolia. 
 Ob. 8 Id. Jan. A. C. mdcxxxix. 
 
 Ai-ms : — Azui-e on a bend O. between tlu'ee dogs' heads O. a crescent G. 
 
 A few months before his death, he made his will, of which the following is 
 a copy: 
 
 EXTKACTED FROM THE KeUISTRY OF THE PbEKOGATITE CoUBT OP CANTERBURY. 
 
 In Nomine Dei Amen. August IS"" One thousand six hundred thirty nine because 
 
 there be so many casualties to which our life is subject besides quarrelling and contention 
 
 which happen to our Successors after our Death by reason of unsettled Estates I Eobert 
 
 Burton Student of Christchurch Oxon. though my means be but small have thought good 
 
 by this my last Will and Testament to dispose of that 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 Law 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 TeiTas whensoever it shall please God to call me I give my Land in 
 
 Higham which my good Father Ealphe 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 poimds 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 Lindley 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 Books 
 
 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 
 
 Kent to the same use I give to my Brother George Burton twenty pounds and my watch 
 
 I give to my Brother Ealph Burton five pounds Item I give to the Parish of Seagrave ^n 
 
 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 
 
 hundredth pounds Item I give to my Nephew Kichard Burton now Prisoner in London an 
 
 hundredth ponnd 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 Pmfey 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. Whitehall 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 
 
 Mother where she is buried in London to my Brother Jackson forty shillings to my 
 
 Servant John Upton forty shillings besides his former Annuity if he be my Servant till I 
 
 die if he be till then my Servant ■(•— ROBERT BURTON— Charles RusseU Witness 
 
 — John Pepper Witness. 
 
 * So in the Register. t So in tlie Register. 
 
ACCOUNT or 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 Mr. Eowse of Oriell CoUedge twenty 
 Shillings to Mr. Ilcywood xxs. to Dr. jUctcalfe xxs. to Mr. Sherley xxs. 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 Jlrs. Katherine Fell my 
 
 Six Pieces of Silver Plate and six Silver Spoons to Mrs lies my Gerards Herball to Mrs. 
 TMorris my Country Farme Translated out of French 4. and all my English Physick Books 
 to Mr. Whistler the Kccorder of Oxford I give twenty shillings to all my fellow 
 Students iM" of Arts a Book in fol. or tw(i a piece as Master Morris Treasni'er 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 Saluutch on PaurrheUa and Lucian's Works in 4 Tomes If any books be left let 
 my Executors dispose of them with all such Books as are written with my own 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 EOB. BURTON— Charles Russell 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 Ita Testor John Morris S Th D. Prebendari' Eccl Chri' Oxon 
 Feb. 3, 1639. 
 
 Probatum fuit Testamentum suprascriptum, &c. ll" 1640 Juramento Willmi Burton 
 Fris' et Executoris eui &c. de bene et fideliter administrand. &c. coram Mao-'ris 
 Nathanaele Stephens Rectore Eeel. de Drayton, et Edwardo Farmer Clencis 
 Tigore commissionis, &c. ' ' 
 
 The only -work our autlior executed -was that now reprinted, wliidi 
 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 4to, 1621, a copy of which is at present in 
 the collection of John Nichols, Esq., the indefatigable iUustrator of the 
 History of Leicestershire ; to whom, and to Isaac Reed, Esq., of Staple Inn 
 this account is greatly indebted for its accuracy. The other impressions of it 
 were in 16M, 1628, 1632, 1638, 1651-2, 1660, and 1676, which last, I the 
 tible-page, is called the eighth edition. 
 
 The copy from which the present is re-priated, is thab of 1651-2 • at the 
 conclusion of which is the foUowing address : 
 
 " To THE READER. 
 
 "Be pleased to know (Courteous Reader) that since the last Impression of this RnoV 
 the ingenuous Author of it is deceased, leaving a Copy of it exactly correctprt I -T ^ 
 considerable Additions by hisownhaAd; this^Copyfe comS to my cai J a" d cu^^'^ 
 with directions to have those Additions inserted in the next Edition ; which in ordp^fnW-' 
 command, and the Pubhcke Good, is faithfully performed in this last Impression " 
 
 if. C. (i. e. HEN. CRIPPs.) 
 
 * Originatmi pcrliaps, in a note, p. 448, 6th cflit. (p. mi of ttie presents in wli!.i, v , . 
 as having been " printed at Paris 1024, seven years after Burtons first edition" A.i *°* '^ looted 
 
 alter that of 1G21, are regularly marked iu succession to the eighth printed in TBtS M ^''^™''' ""= stlitions 
 reason to doubt that, in the note above alluded to, either 1624 has been a misprint for i«w^ "'™' '"^''J' "'"e 
 Uree years. The numerous typogi-apliical errata in other parts of the work strongly aid th'' 'Tit ^'""'^ '''"' 
 
 sition 
 
ACCOUNT OF THE AUTHOR. Xlll 
 
 , The foUo'wiiig 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 variety of much 
 excellent learning. Scarce any book of philology in om- land hath, in so short a time, 
 passed so many editions." — Fuller'i: Worthies, fol. 16. 
 
 " 'Tis a hook so full of Tariety 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." — ]YoolI's Athence Oxoniensis, vol. i. p. 628. 2 J edit. 
 
 " If you. never saw Bubton upon JIelancholy, printed 1676, I pray look into it, and 
 read the ninth page of his Preface, 'Dcmocritus to tlie Reader.' Tliere 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 him." 
 — Archbishop Herring's Letters, 12mo, 1777. p. 149. 
 
 " Burton's Anatomy or Melancholy, he (Dr. Johnson) said, was the only book that 
 ever took him out of bed two hours sooner than he wished to rise." — BoswelVs Life of 
 Johnson, vol. i. p. 580, 8vo. edit. 
 
 " Burton's Anatomy oi? jNIelancholy is a 'valuable book," said Br. 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. li. p. 325. 
 
 " It will he no detraction from the powers of Milton's original genius and invention, to 
 remark, that he seems to have borrowed the subject of V Allegro aud 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 
 BuETOs'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 1600. I will make no apology for abstracting and citing as 
 much of this poem as will be sufficient 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 
 LAllegro and II Penseroso"— Aitex extracting the lines, Mr. AVarton adds, "as to the 
 very elaborate work to which these visionary verses are no unsuitable introduction, the 
 writer's variety of learning, his quotations 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 feelmgs, 
 clothed in an uncommon quaintness of style, have contributed to render it, even to modem 
 readers, a valuable repository of amusement and information."— Warton's Milton. 2d. edit. 
 p. 94. 
 
 " The Anatomy of Melancholy is a hook which has been universally read and admired. 
 This work is, for the most part, what the author himself stjdes 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 disgi-ace most of the books of his time." 
 — Granger's Biographical Riitory. 
 
 " BuBTON's Anatomy op 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 suli- 
 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 dancmg-schools, every 
 tiling is discussed and determined."— i^erriai-'s Illustrations oj Sterne, 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 jiresent edition.] — Ibid. 
 p. 60. 
 
 " During a pedantic age, like that in which Bueton'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, Es(j[., in his copy o/'Tiie 
 Anatomy of Melancholy. 
 
DEMOCEITUS JUNIOR AD LIBEUM SUUM. 
 
 Vabe liber, qualis, non ausim dicerej foelix, 
 
 Te nisi foelicem fecerit Alma dies, 
 Vade tamen quocunque lubet, quascunque per oras, 
 
 Et Genium Domini fac imitere tiii. 
 I blandas inter Charites, mystdmque saluta 
 
 Musarum quemvis, si tibi lector erit. 
 Kura colas, urbem, subeasve palatia regum, 
 
 Submisse, placide, te sine dente geras. 
 Nobilis, aut si quis te forte inspexerit heros, 
 
 Da te morigeriim, perlegat usque lubet. 
 Est quod Nobilitas, est quod desideret heroa, 
 
 Gratior h£ec 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 Aquilse. 
 Non vacat his tempus fugitivum impendere nugis. 
 
 Nee tales cupio; par mihi lector erit. 
 Si matrona gravis casu diverterit istuc, 
 
 Illustris 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 hsereat ilia tuis : 
 Da modo te facilem, et quaidam folia esse memento 
 
 Conveniant oculis quae magis apta suis. 
 Si generosa ancilla tuos aut alma puella 
 
 Visiira est ludos, annue, pande lubens. 
 Die utinam nunc ipse mens* (nam diligit istas) 
 
 In pragsens esset conspiciendus herus. 
 Ignotus 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, qu£e jam displicuisse sciat. 
 Sive Melancholicus quisquam, sen blandus Amator, 
 
 Aulicus aut Civis, sen bene comptus Eques 
 Hue appellat, age et tuto te crede legenti, 
 
 Multa 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 circumspectCj et te sine labe geras: 
 Inveniet namque ipse meis quoque plurima scriptis, 
 
 Non leve subsidium 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. 
 
 * Haic cornice dicta cave ne male capias. 
 
DEMOCRITUS JUNIOR AD LIBBUM SUXJM. 
 
 Si quis cordatus, facilis, lectorque benignus 
 
 Hue oculos vertat, quee velit ipse leg-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 verba, 
 Offendent stomachum quse minus apta suum. 
 At si quis non eximius de jjlebe poeta, 
 
 Annue ; namque istic plunma ficta leget. 
 Nos sumus e numero, nuUus mihi spirat Apollo, 
 
 Grandiloquus Vates quilibet esse nequit. 
 3i Criticus Lector, tumidus Censorque molestus, 
 
 Zoilus et Glomus, si rabiosa cohors: 
 E,inge, freme, et noli turn pandere, turba malignis 
 
 Si oecurrat sannis invidiosa suis: 
 Tac fugias; si nulla tibi sit eopia eundi, 
 
 Contemnes, tacite seomnfata quseque feres. 
 Frendeat, allatret, vacuas gannitibus auras 
 Impleat, haud cures; his placuisse nefas. 
 Verum age si forsan divertat purior hospes, 
 
 Cuique sales, ludi, displieeantque joci, 
 Objiciatque tibl sordes, lascivdque: dices, 
 Lasciva est Domino et JMusa jocosa tuo. 
 Nee laseiva tamen, si pensitet omne; sed esto; 
 
 Sit laseiva licet pagina, vita proba est. 
 Barbarus, indoct^sque rudis spectator in istam 
 
 Si messem intrudat, fuste fugabis eum, 
 Fungum pelle procul (jubeo) nam quid mihi fungo? 
 
 Conveniunt stomaeho non minus ista suo, 
 Sed nee pelle tamen ; \seto omnes aeeipe vultu, 
 
 Quos, quas, vel quales, inde vel unde viros. 
 Gratus erit quicunque venit, gratissimus hospes 
 
 Quisquis erit, facilis diffieilisque mihi. 
 Nam si culparit, quaedam culp^sse juvabit, 
 
 Culpando faciet me meliora sequi. 
 Sed si laud^rit, neque laudibus efFerar ullis. 
 
 Sit satis hisce malis opposuisse bonum. 
 HiEC sunt qu£e nostro placuit mandare libello, 
 Et quae dimitteus dicere jussit Herus. 
 
DEMOCRITUS JUNIOE TO HIS BOOK. 
 
 PARAPHRASTIC METKICAt TRAKSLATIOrT. 
 
 Go forth my book into the open day; 
 
 Happy, if made so by its garish eye. 
 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 lore. 
 The country, city seek, grand thrones to boot. 
 
 With gentle courtesy humbly bow before. 
 Should nobles gallant, soldiers frank and brave 
 
 Seek thy acquaintance, hail their first advance : 
 Prom twitch of care thy pleasant vein may save. 
 
 May laughter cause or wisdom give perchance. 
 Some sui'ly Cato, Senator austere. 
 
 Haply may wish to peep into thy 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 fuU of pride and pelf. 
 They may say " pish! " and frown, and yet read on: 
 
 Cry odd, and silly, coarse, and yet 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 : 
 
 Be 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'U find himself in clover. 
 
 Gain sense from precept, laughter from our whim. 
 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. 
 
 Caitiffs avaunt! disturbing tribe away! 
 TJuless (white crow) an honest one be found; 
 
 He'll better, wiser go for w hat we say. _ 
 Should some ripe scholar, gentle and benign. 
 
 With candour, care, and judgment thee peruse: 
 Thy fardts to kind oblivion he'll consign ; 
 
 Nor to thy merit will his praise refuse. 
 
XVlll DEMOCEITUS JUNIOR TO HIS BOOK, 
 
 Thou maj'st be searched for polish'd words and verse; 
 
 By flippant spouter, emptiest of praters: 
 Tell him to seek them 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. 
 Menao'd by critic with sour furrowed brow, 
 
 Momus or Troilus or Scotch reviewer: 
 Euffle your heckle, grin and growl and vow: 
 
 Ill-natured foes you thus will find the fewer. 
 When foul-mouth'd senseless railers cry thee down. 
 
 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, turn 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: 
 Keply, 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 rout — • 
 
 Brandish thy cudgel, threaten him to baste; 
 The filthy fungus far from thee cast out; 
 
 Such noxious banquets never suit my taste. 
 Yet, calm and cautious moderate thy ire. 
 
 Be ever courteous should the case allow — 
 Sweet malt is ever made by gentle 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 ; 
 Guides safe at once, and pleasant them you'll find- 
 
THE AEGUMENT OF THE FRONTISPIECE* 
 
 Ten distinct Squares here seen apart, 
 Ai'e joined in one by Cutter's art. 
 
 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 creatures. 
 Of which he makes anatomy. 
 The seat of black choler to see. 
 Over his head appears the sky. 
 And Saturn Lord of melancholy. 
 
 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 ; 1 say no more. 
 Conceive the rest by 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 hover. 
 Mark well : If t be not as't should be. 
 Blame the bad Cutter, and not me. 
 
 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. 
 
 Uypocondriacus leans on his arm. 
 Wind in his side doth him much harm. 
 And troubles him full sore, God knows. 
 Much pain he hath and many woes. 
 About him pots and glasses lie, 
 Newly brought from's Apothecary. 
 This Saturn's aspects signify. 
 You see them portray'd in the sky. 
 
 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, I pity thee, 
 "What stars incline thee so to be ? 
 
 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! 
 Observe him ; for as in a glass. 
 Thine angry portraiture it was. 
 His picture keeps still in thy presence; 
 'Twi,xt him and thee, there's no difference. 
 
 vm, IX. 
 Sorage and Hellebor fill two scenes. 
 Sovereign plants to purge the veins 
 Of melaucholy, 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. 
 
 Now last of all to fill a place. 
 Presented is the Author's face; 
 And in that habit which he W3;!rg, 
 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 know. 
 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 Uke'st it, so it likes thee. 
 And I for it will 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. 
 
TliE AUTHOR'S ABSTRACT OF MELANCHOLY, AiaXoyZ;. 
 
 "When I go musing all alone, 
 Thinking of divers things fore-known, 
 "When I build castles in the air, 
 Void of sorrow and void of fear. 
 Pleasing myself with phantasms sweet, 
 Methinks the time runs very fleet. 
 All my joys to this are folly, 
 Naught so sweet as melancholy. 
 "When I lie waking all alone, 
 Hecounting what I have ill done, 
 My thoughts on me then tyrannise. 
 Fear and sorrow me surprise, 
 "Whether I tarry still or go, 
 Methinks the time moves very slow. 
 All my griefs to this are jolly, 
 Naught so sad as melancholy. 
 "When to myself I 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. 
 "When I lie, sit, or walk alone, 
 I sigh, I grieve, making great mone, 
 In a dark grove, or irksome den, 
 "With discontents and Furies then, 
 A thousand miseries at once 
 Mine heavy heart and soul ensonce, 
 All my griefs to this are joLy, 
 None so sour as melancholy, 
 IMethinks I hear, methinks I see, 
 Sweet music, wondrous melody. 
 Towns, palaces, and cities fine; 
 Here now, then there; the world is mine, 
 Bare beauties, gallant ladies shinCj 
 "What e'er is lovely or divine. 
 All other joys to this are folly. 
 None so sweet as melancholy. 
 Methinks I hear, methinks I see 
 Ghosts, goblins, fiends; my fantasy 
 Presents a thousand ugly shapes. 
 Headless bears, black men, and apes, 
 Doleful outcries, and fearful sights. 
 My sad and dismal soul affrights. 
 All my griefs to this are jolly. 
 None so damn'd as melancholy. 
 
 JNTethinks I court, methinks I kiss, 
 Methinks I now embrace ray 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. 
 When I recount love's many frights. 
 My sighs and tears, my waking nights, 
 My jealous fits; O mine hard fate 
 
 1 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 I 
 Do domineer in privacy. 
 f^o Gem, no treasure like to this, 
 'Tis my delight, my crown, my bliss. 
 All my joys to this are folly, 
 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 sorrows come. 
 All my griefs to this are jolly. 
 Naught so fierce as melancholy. 
 I'll not change life with any Kino-, 
 I 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 I feel and see. 
 All my joys to this are foUy, ' 
 None so divine as melancholy, 
 ril change my state with any wretch. 
 Thou canst from gaol or dunghill fetch- 
 My pain's past cure, another hell, ' 
 
 I 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. 
 
DEMOCRITUS JUNIOR 
 
 TO THE EEA.DER. 
 
 ri ENTLE Eeader, I presume tlioii wilt be very inquisitive to know what 
 'J 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 "he said, 
 Primum si noluero, non respondeho, quis coacturiis est ? I am a free man born, 
 and may choose whether I will teU; 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 vides velatam, quid inquiris in 
 rem absconditam ? It was therefore covered, because he should not know what 
 was in it. Seek not after that which is hid ; if the contents please thee, 
 " "and be for thy use, suppose the Man in the Moon, or whom thou wilt to ba 
 the Author;" I would not willingly be known. Yet in some sort to give thee 
 satisfaction, which is more than 1 need, I will show a reason, both of this 
 usurped name, title, and subject. And first of the name of Democritus; lest 
 any man, by reason of it, should be deceived, expecting a pasquil, a satire, some 
 ridiculous treatise (as I myself should have done), some prodigious tenet, or 
 paradox of the earth's motion, of infinite woi'lds, in infinito vacuo, exfortuitd 
 atomorum 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 ''Gellius 
 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 respected," as artificers 
 usuaUy do, Novo qui mannori ascribunt Praxatilem sua. 'Tis not so with me. 
 
 e Non hie Centanros, non Gorgonas, Harpyasque I ITo Centraurs here, or Gorgons look to flncl, 
 Invenies, hominera pagina nostra sapit. | My subject is of man and human liind. 
 
 Thou thyself art the subject of my discourse. 
 
 'Quicqnid agunt homines, votum, timor, ij-a, voluptas, I Whate'er men do, vows, fears, in ire, in sporty 
 Gaudia, discui-sns, nostri farrago libelli. | Joys, wand'rings, are the sum of my report. 
 
 My intent is no otherwise to use his name, than Mercurius Gallobelgicus, 
 Mercurius Britanniciis, use the name of Mercury, ^Democritus Ohristianus, &o. ; 
 although there be some other circumstances for which I have masked myself 
 under this vizard, and some peculiar respect which 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 
 
 » Seneca in ludo in mortem Claudii Cjesaris. •> Lib. de Cnriositato. « Moid hac tlbi nsni sint, qucmvlg 
 auctorem fingito. Wecker. " Lib. 10, o. 12. Multa a male feriatis in Democriti nomine commenta data, 
 nobilitatis, auctoritatisgue ejus perfugio utentibos. » Martialis, lib. 10. epigr. 14. ' Juv. sat. 1. 
 
 8 Auth. Pet. Besseo edit. Colonise, 1616. >■ Hip. Epist. Dameget. i Laert. lib. 9. i' Hortulo sibi cellulaia 
 sellgena, ibique seipsum includens, vixit solitarius. ' Floruit Olympiade 60; 700 annis post Troiam. 
 
 B 
 
2 Democritus to the Reader. 
 
 ■with Socrates, whoUy addicted to his studies at the last, and to a pvivate life : 
 wrote many excellent works, a great divine, according to the diymity ot toose 1 
 times, an eypert physician, a politician, an excellent mathematician, ^s iJia- 
 cosmus and the rest of his works do witness. He was much delighted with tlie 
 studies of husbandry, saith » Columella, and often I find him cited by " Constan- a 
 tinus and others treating of that subject. He knewthe natures, diflerenoesot all 
 beasts, plants, fishes, birds; and, as some say, could "understand the tunes and 
 voices of them. In a word, he was omnifariam 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 sw 
 more than all Greece besides, and 'writ of every mh]ect, Mhil in toto op'ficio 
 nalurce. de quo non scripsit.' A man of an excellent wit, profound conceit ; 
 and 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, Eecorder, 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 irapudency and arrogancy. I do not presume to make 
 any parallel, Antistat inihi millibus irecentis, ^parvus sum, nullus sum, altum nea 
 spiro, nee 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, m'lhi et musis in the University, as long almost as Xenoorates in 
 Athens, ad seiiectam 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 ea luce domicilii Vacicani, totius orbis celeberrimi, per 37 annos multa 
 opportunaque didici;" 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 
 such a royal and ample foundation. Something I have done, though by my 
 profession a divine, yet turbitie raptus ingenii, as ""he said, out of a runnin" 
 wit, 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- 
 bus, nullus in singulis"; which *Plato commends, out of him 'Lipsius approves 
 1 and furthers, " as fit to be imprinted in all curious wits, not to be a slave of 
 1 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 lea,rned countryman Adrian Turnebus. This roving humour 
 
 ■» Diacos. quod cunctis operftua facile excellit. LaHrt. " Col.lib. 1. c. 1. » Const, lib de a-ric Dassim 
 p Volucmm voces et linguas intelligere se dicit Abderitans Ep. Hip. « Sabellicus exempl lib "lO bciil'is sb 
 privarit, ut melius contemplationl operam daret, sublimi -vir ingenio, profunda cogitationis &c ' ■■ Natii 
 ralia,moralla,mathematica,liberale3di5ciplinas,artium(iue omnium peritiamcallebat. 'Notiiinirin mtinro'l 
 power to contrive of which he has not written. t Veni Athenas, et nemo me novit. »Idem confemntMl 
 et admiration! habitus. ' Solebat ad portam ambulare, et inde, &c. Hip. Ep. Damoe w pVrnoSn ?[Ii, 
 pulmonem agitare solebat Democritus. Juv. Sat. 7. « Kon sum dignus praatare mattella Mart 
 
 y Christ Church in Oxford. - Pratat. hist. » Keeper of our college library, lately revived by Otho Nioolson 
 Esquire. » Scabger = Somebody in everything, nobody in each thing.' d i^ Tteat • Phi" StoVc 1^' 
 
 i- ■■., P?^? cupidis et curiosis ingeniis imprimendum, ut sit talis qui nuUi rei serviat, aut exaoti unnm 
 
 cH^lqulS'it^rm^^fE^l'J.VJSI'r' *"• '^^"'^'-^ ^"'^-^ "^ '^""='^'"1"^ ='^°' ^* pUtSfSeT" 
 
Democrilus to iJie Header. 3 
 
 (though not with like success) I have ever had, ami like a ranging spaniel, 
 that barks at every bird he sees, leaving his game, I have followed all, saving 
 that which I should, and may justly complain, and truly, qui ubique est, nus- 
 quam est,^ which ' Gesner did in modesty, that I have read many books, but 
 to little purpose, for want of good method ; I have confusedly tumbled over 
 divers authors in our libraries, with small profit for want of art, order, memory, 
 judgment. I never travelled but in map or card, in which my unconfined 
 thoughts have freely expatiated, as having ever been especially delighted with 
 the study of Cosmography. ' Saturn was lord of my geniture, culminating, 
 (fee, and Mai-s principal significator of manners, in partile conjunction with my 
 ascendant ; both fortunate in their houses, &c. I am not poor, I am not rich ; 
 nihil est, nihil deest, I have little, I want nothing: all my treasure is in 
 Minerva's tower. Greater preferment as I could never get, so am I not in 
 debt for it, I have a competence {laus Deo) from my noble and munificent 
 patrons, though I live still a collegiate student, as Democritus in his garden, 
 and lead a monastic life, ipse jnihi theatrum, sequestered from those tumults ^ 
 and troubles of the world, Et tanquam in specida positus, ('' as he said) in some 
 high place above you all, like Stoicus Sapiens, omnia sceeula, prceterita presen- 
 tiaque videns, uno velut intuitu, I hear and see what is done abroad, how others 
 ' run, ride, turmoil, and macerate themselves in court and country, far from 
 those wrangling lawsuits, aulce vanitatem, fori ambitionem, ridere mecum soleo : 
 I laugh at all, ""only secure lest my suit go amiss, my ships perish, corn and 
 cattle miscarry, trade decay, I have no wife nor children good or bad to provide 
 for. A mere spectator of other men's fortunes and adventures, and how they 
 act their parts, which methinks are diversely presented unto me as from a 
 common theatre or scene. I hear new nev/s every day, and those ordinary 
 rumours of war, plagues, fires, inundations, thefts, murders, massacres, meteors, 
 comets, spectrums, prodigies, apparitions, of towns taken, cities besieged in 
 France, Germany, Turkey, Persia, Poland, &c., daily musters and prepa- 
 rations, and such like, which these tempestuous times afford, battles fought so 
 many men slain, monomachies, shipwrecks, piracies, and sea-fights ; peace, 
 leagues, stratagems, and fresh alarms. A vast confusion of vows, wishes, 
 actions, edicts, petitions, lawsuits, pleas, laws, proclamations, complaints, 
 gTievances, are daily brought to our ears. New books every day, pamphlets, 
 currantoes, stories, whole catalogues of volumes of all sorts, new paradoxes, 
 opinions, schisms, heresies, controversies in philosophy, religion, &o. Now 
 come tidings of weddings, maskings, mummeries, entertainments, jubilees, 
 embassies, tilts and tournaments, trophies, triumphs, revels, sports, plays : 
 then again, as in a new shifted scene, treasons, cheating tricks, robberies, 
 enormous villanies in all kinds, funerals, burials, deaths of princes, new dis- 
 coveries, expeditions, now comical, then tragical matters. To-day we hear of 
 new lords and officers created, to-morrow of some great men deposed, and then 
 again of fresh honours conferred; one is let loose, another imprisoned; one 
 purchaseth, another breaketh : he thrives, his neighbour turns bankrupt : now 
 plenty, then again dearth and famine; one runs, another rides, wrangles, 
 laughs, weeps, &c. Thus I daily hear, and such like, both private and public 
 news, amidst the gallantry and misery of the world; jollity, pride, perplexities 
 and cares, simplicity and villany; subtlety, knavery, candour and integrity, 
 mutually mixed and offering themselves; I rub on privus privates; as I have 
 still Hved, so I now continue, statu quo prius, left to a solitary life, and mine 
 own domestic discontents : saving that sometimes, ne quid mentiar, as Diogenes 
 
 * He that is evci-y where is nowhere. ' Prajfat. bibliothee. J Ambo fortes et fortunati, Mars idem 
 
 magisterii dominas ju.xta primara Lcovittii regulam. ^ Plensins. ' Calide ambientes, solicite litigantes, 
 ant misere excidentes, voces, strepitum, contentioncs, &c. ■» Cyp. ad Donat. Unice securus, ne excidam 
 in foi-o, uut in man Indico bonis eluS, de dote iilioE, patrimonio lil.i non suni sollcitus. 
 
4: Democritus to the Header. 
 
 went into the city, and Democritus to tbe haven to see fashions, I did for my 
 recreation now and then walk abroad, look into the world, and could not cJioose | 
 but make some little observation, non tain sagax observator, ac simplex i eci- 
 talor; not as they did, to scoff or laugh at all, but with a mixed passion. 
 
 " BUem sajpe, jocum yestri movgre tumultus." 
 Te wretchea mimics, whose fond heats have been, 
 How oft I the objects of my mirth and spleen. 
 
 I did sometime laugh and scoff with Lucian, and satirically tax with 
 Menippus, lament with Heraolitus, sometimes again I was »petulanti spl&ml 
 chachinno, and then again, ''urere bilisjecur, 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 iinknown 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, 1 
 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 hilis, 
 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 'teach others how to 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- 
 
 ^riafor Democriti, 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. Howsoever, 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 
 passengers 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 
 scurrile 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 daughtei-, now ready to lie down." For my part, I 
 have honourable ''precedents for this which I have done : I vtdll 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 treatinw of this my 
 subject, and will demand a reason of it, I can allege more than one • I write of 
 melancholy, by being busy to avoid melancholy. There is no greater cause of 
 melancholy than idleness, "no better cure than busines.?," "as ^Ehasis 
 
 1 Not so sagacious an observer as simple a narrator. "Hor. Ep. lib. 1. xix., 20 pPcr A laneher 'tTi 
 a petulant spleen. i Hor. lib. 1 . sat. 9. ' Secundum moenia locus erat ft-ondosis noDulisoniio!,? ■ 
 
 vitibusque sponte natis, tenuis prope aqua defluebat, placide murmurans, ubi sedile et domus DemirVit-' i 
 conspiciebatur. " Ipse composite considebat, super genua volumen habeas, et utrinoue alia riai-mt- ' 
 
 parata, dissec.aque animalia cumulatim strata, quorum viscera rimabatur. t cfim mundu? e t * 
 
 se sit, et mente captus sit, et nesciat se languere, ut medclam adhibeat. n Scaliger Ed ad Patisn * 
 
 Nihil magis lectorem invitat quam inopinatum argumentum, neque vendihilior merx est quam DetulimVl'ih"' ' 
 * Lib. XX. c. 11. Miras sequuntur inscriptionum festivitates. I'Prajfat. Nat. Hist. Patri obstetricmi 
 turienti fllis accersenti moram injicere possunt. " Anatomy of Popery, Anatomy of Immnl?.?-^' 
 
 ABgelus salas, Anatomy of Antimony, &c. » Cont. 1 . 4, c. 9. Non eat cura meUor quam labor ^' 
 
Denwcrilus to the Reader. 5 
 
 holds : and howbeit, stultus labor est inepiiai-um, to be busy in toys is to 
 small purpose, yet hear 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 ut vitarem torporem feriandi with Vectius in Ma- 
 crobius, atq. otium in utile verterem negotium. 
 
 y Simnl et jncTiTicla et idnnea dicere vitaj, 
 Lectorem delectando simul atque monendo. 
 Poets would profit or delight mankind, 
 And with the pleasing have th' instmctiTe join'd. 
 Profit and pleasure, then, to mix with art, 
 T' infoi-m the judgment, nor cfi'end the heai't, 
 Shall gain all votes. 
 
 To this end I -write, like them, saith Lucian, that "recite to trees, and 
 declaim to pillars for want of auditors:" as Taulus ^gineta 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 ie 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, 
 impeUente genio negotium suscepi, this I aimed at ; °vel ut lenirem animum 
 scrihendo, to ease my mind by writing ; for I had gravidum cor, /cetum 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 ./Egeria, or my malus genius ? and for that cause, as he that is 
 stung with a scorpion, I would expel clavuin 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 
 'Felix Plater speaks, that thought ho had some of Aristophanes' frogs in his 
 belly, still crying Breca, 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 ? 
 Garden professeth he wrote his book, "De Consolatione " after his son's 
 death, to comfort himself; so did TuUy 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 Ms 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." JUxperto crede Roberto. _ Something I can^ speak . 
 out of experience, aruninabilis experientia me docuit; and with her in the 
 poet, ^Haudignara riiali 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, 
 craivhen bis coctam apponere, the same again and again in other words. To 
 
 r Hor. De Arte Poet. ' Non quod de novo quid addere, aut ^ veteribus prffitermissum, sed propria! 
 
 exercitationis causa. • Qui novit, neque id quod sentit exprimit, pcrmde est ac si nescu-et. ^ jovn,j 
 PrsBf. Hist. = Erasmus. i Otiam otio dolorem dolore sum solatus. f Observat. 1. 1. e M. Joh. Rous, 
 our Protobib. Oxon. M. Hopper, M. Guthridge, &e. " Qua! ill! audire et le;,'efe solen eorum par mi 
 
 vidi egomet, alia gessi, quaj illi Uteris, ego militando didici, nunc vos cxistimate lactii an dicta plu is smC. 
 'Dido Vii-g "xfught by that Power that pities me, I learn to pity them." " Camden, Ipsa elephan- 
 
 Uasi correpta elephantiasis hospicium construxit. ' Iliada post Hcmerum. 
 
6 Democritus to tlie Reader. 
 
 ■what purpose? ""Nothing is omitted that may well be said," so thought 
 Lucian in the like theme. How many excellent physicians have \witten just 
 volumes and elaborate tracts of this subject? ISTo news here; that which 
 I have is stolen from others, "Bicitque mihi mm pagina, fur 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, liabes 
 confilentem reum, I am content to be pressed with the rest. 'Tis most true, 
 tenet imanabile multos scribendi cacoethes, and "■■ there is no end of writing of 
 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 saitb,) 
 presses be oppressed," and out of an itching humour that every man hath to 
 
 show himself, ° desirous of fame and honour {scribimus indocii doctique ), 
 
 he will write no matter what, and scrape together it boots not whence. 
 "'Bewitched with this desire of fame, etiam inediis 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, apudimp&rUim, 
 inilgus ob ventosce noinen artis, to get a paper-kingdom : 7iulla spe qiwBStus sed 
 ampldfamm, in this precipitate, ambitious age, nunc ut est soeculum, inter im/non 
 turam, eruditionem. ambitiosuni et praeceps ('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, togata/in armatam, 
 divine, human authors, rake over all indexes and pamphlets for notes, as our 
 merchants do strange havens for traffic, write great tomes, Cuin 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, vd 
 idea scribendum est aliquid ut se vixisse test&ntur. 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 Eome, we 
 skim 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 libros suos per se 
 graciks ali^io adipe suffarciant (so ^^ Jovius inveighs). They lard their lean 
 books with the fat of others' works. Ineruditi fures, &c. A fault that every 
 writer finds, as I do now, and yet faulty themselves, ""^Vrnm liter oA-um homines, 
 all thieves; they pilfer out of old writers to stuff 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 qum legwnt 
 cacantes; they serve to put under pies, to 'lap spice in, and keep roast-meat 
 from bummg. "With us in France," saith 'Scaliger, "every man hath 
 I liberty to write, but few abiHty. e Heretofore learning was graced by j udicious 
 ; scholars, but now noble sciences are vilified by base and illiterate scribblers " 
 i that either write for vain-glory, need, to get money, or as parasites to flatter 
 and coUogue with some great meu, they put out "hurras, quisquiliasque inep)- 
 
 "Nihil pratcrmissum quod i quovia dici possit. » Martialia. « Magis impium mortnnmm l,,.,, 
 
 brationes, quam Testes furari. p Eccl. ult. l Libros Eunuchi giffnunt, sterUes parim? ?n 1? 
 pi-^fat. lect Jonas, the late right reverend Lord B. of London. 1 ftomiSes SmeUd gloria ad ?steni^ 
 
 tionem ernditionis undique congerunt. Bachananus. t Effacinati etiam laudis amore ic JiiS,?rB. 
 nius. » Ex rmnis alienai existimationis sibi gradum ad faniam struunt. " Exercit 28S • Om ^?- 
 fatnamquffirunt et quovis modo in orbem spargi contendunt, utnovKalicujusrei habeantur auctore, P,?ip' 
 bibliolh. * Prasfat. Inst. •• Plautus. « E Democriti puteo. " Non tarn refertai biblintw^ "^^■ 
 cloaea:. « Et quicquid cartls amicitur ineptis. ' Epist.\d Petas. in regno Franltoomnibns'^ir^? 
 datur Ijbertas, paueis facultas. s Olim litera; ob homines in precio, nunc sordent ob liomS! " ISs 
 
Dmnocrilus to the Reader. 7 
 
 tmsqm. 'Amongst so many tliousand authors you shall scarce find one, by 
 reading of whom you shall be any whit better, but rather much worse, qu\bus 
 hificitur potiiis quam perficitur, by which he is rather infected than any way 
 perfected. 
 
 ' Qui talia legit, 
 
 Quid didicit tandem, quid scit nisi somnia, nngas! 
 
 So that oftentimes it falls out (which Callimachus taxed of old) a great book is 
 a great mischief ' Cardan finds faxilt with Frenchmen and Germans, for their 
 scribbling to no purpose, non inquit ah edendo deterrco, modo novum aliquid 
 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 J 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 ? ""He 
 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. 
 
 » Et qnodcnnque semel chartis illeverit, omnes I What once is said and writ, all men must know, 
 Gestiet a fiirno redeuntes scire lacuquc, Old wives and cllildren as they come and go. 
 
 Et pueros et anus 1 
 
 " What a company of poets hath this year brought out," as Pliny complains 
 to Sossius Sinesius. "PThis 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 1 Twice a year, " "Fro- 
 fenrunt se nova ingenia et ostentant, we stretch our wits out, and set them to 
 sale, magno 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 v/ill run on hi infinitum. Quis tam avidus 
 lihrorum hdlvx), 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, Om7ie 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, Moriferis ut apes in saltibus omnia libant, 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 ''HieromsomuohcommendsinNepotian; 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 1 The matter is theirs most part, and yet mine, apparet 
 mule sumptum sit (which Seneca approves), aliud tamen quam unde sumptum 
 sit apparet, which nature doth with the aliment of our bodies incorporate, digest, 
 
 1 Inter tot mille volnminavix unus a cujus lectione qnis melior cvadat, immo potins non pejor. '= Palingenius. 
 What does any one, who reads such works, learn or know hut dreams and triflmg things, LiD. 5. de sap, 
 " Sterile oportet esse ingenium quod in hoc scripturientum pruritus, &c. " Cardan, prffit, ad t^onsol. 
 
 •Hor. lil), 1, sat, 4. p Epist, lib, 1. Magnum poetarum proveutum annus hic attulit, mense Aprili 
 
 nnllus fere dies quo non aliquis rccitavit, • Idem, ' Principibus et doctoribus deliberandum relmquo, 
 nt arguantur anctorum furta et miUies repetita tollantur, et tomere scribendi libido coerceatur, ahter m 
 infinitum progressura, ' Onerabuntur ingenia, nemo legendis sufflcit. i Libris obnumur, ocnli legendo 
 manus yoii tando dolent, Fam . Strada Memo, Lucretius. • Quicquid ubique bene dictum facio meum et 
 illud nunc meis ad compendium, nunc ad fldem et auctoritatem aliems e.^primo verbis, omnesauctoes 
 mcos clientes esse arbitror, *c, Sarisburiensis ad Polycrat, prol. ' In Epitaph. Nop. lUud Cyp. hoc 
 
 Lact. illud Hilar, est, ita Victorinus, in hunc modum loquutus est Arnobius, &o. 
 
8 Democrilus to the Reader. 
 
 assimUate, I do concoquere quodhausi, dispose of what I take. I make tlifim 
 pay tribute, to set out this my Maceronicon, the method only is mine owii, 1 
 must usurp that of « Wecker e Ter. nihU dictum quod nm^ d%ctvm prius 
 / Tnethodus sola artificem ostendit, we can say nothing but what hath been said, 
 < the composition and method is ours only, and shows a scholar. Onbasms, 
 ^sius, Avicenna, have all out of Galen, but to their own method, dwerso stilo, 
 non diversdfide. Our poets steal from Homer; he spews, saith ^lian, they 
 lick it up. Divines use Austin's words verbatim stUl, and our story-dressers, 
 do as much ; he that comes last is commonly best. 
 
 donee quid grandius setas 
 
 Postera sorsque fcvat 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 other.", 
 ' than for ^lianus Montaltus, that famous physician, to write de morbis capitis 
 after Jason Pratensis, Heurnius, Hildesheim, &o., many horses to run in a 
 race, one logician, one rhetorician, after another. Oppose then what thou wilt, 
 
 AUatres licet usque nos et usque, 
 Et Gannitibus improbis laeessas. 
 
 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, harsh, 
 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 j'ield it, I desire thee not to lose time in perusing so vain a 
 subject, I should be perad venture loth myself to read him or thee so writing; 
 
 _Jtis not opera pretium. All I say is this, that I have ''precedents for it, which 
 Isocrates calls, pejifugium iis qui peccant, others as absurd, vain, idle, illiterate, 
 &c. Nonmdli alii idemfec&runt; 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, scoff) and rail. 
 
 s Na?utns sis usque licet, sis denique nasns : | Wert thou all scoffs aud flouts, a very Moinns, 
 Non potes in nugas dicere plui'a meas, Than we om-selves, thou canst not say worse of us. 
 
 Ipse ego quam dixi, &c. ( 
 
 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 stulti, 
 as I do not arrogate, I will not derogate. Primus vestrum non mm, nee irpMS, 
 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, Multo meliUs ex 
 sermone quam lineamentis, de moribus hominum judicamus ; it was old Oato's 
 rule. I have laid myself open (I know it) in this treatise, turned mine inside 
 
 B Prsef. ad Syntax, med. >■ Until a later age and a happier lot produce somethinn- mnro ta,w ™„., j 
 > In Luc. 10. torn. 2. Pigmei Gigantum humeris impositi plusquam ipsi Gigan" s vwln?^ ^ ^ m*' 
 
 aranearum textus ideo melior quia ex se fila gignuntur, neo noster ideo vilior, quia ex alienis lihamiis ,,? 
 apes. Lipsms adversus dialogist. » Uno absurdo dato miUe sequuntur c Wnt, hI,Vu„ ^. 
 
 uncSr L^'r" """°'- " ""''■'"'■ "' '■ ' ""' ™°''°''^ '^'"" ^ ™^«Sio impr^so, vS s'lptl! 
 
Democritus to the Reader. g 
 
 outward : I shall be censured, I doubt notj for, to say truth with Erasmus, 
 nihil morosius hominiim judiciis, there is naught so peevish as men's judo'- 
 mentsj yet this is some comfort, ut palaia, sic judicia, aw censures are as 
 various as our palates. 
 
 'Tres mihi convivse prope dissentlre viaonttir, | Three gnests 1 have, dissenting at my feast 
 Poscentes vario multum diversa palato, &c. Eequiring each to gratify his taste 
 
 I With different food. 
 
 Our writings are as so many dishes, our readers guests, our books like beauty, 
 that which one admires another rejects; so are we approved as men's fancies 
 are inclined. Pro captu Uctm-is habent sua fata libelli. That which is most 
 pleasing to one is amaracum mi, most harsh to another. Quot homines, tot 
 sententice, so many men, so many minds : that which thou condemnest he 
 commends. ^ Qicod petis,id sane est invisum acidumque duobus. 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 be 
 not pointblank to his humour, his method, his conceit, ''si quidforsan omissmii, 
 quod is animo concepen-it, si quce dictio, &o. If aught be omitted, or added, 
 which he likes, or dislikes, thou art mancipium pauccB lectionis, an idiot, an. 
 ass, nullus es, or plagiarius, a trifler, 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 onines quce jam /acta, nee de salebris cogitant ubi 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 sua, every man abounds in his own sense ; and whilst each 
 particular party is so aflfected, how should one please all? 
 
 ^Qniddem? quidnondem? Eennls tu quod jubet illo. 
 
 -What courses must I chuse ? 
 
 What 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 
 quaks, sedquibus vestibus induti sint, as "Austin observes, not regarding what, 
 but who write, "oi'eccin 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 grand titles, 
 though never so well qualified, he is a dunce; but, as *Baronius hath it of 
 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; {qui de meforsan, quicquid est, omni contempiu 
 coniemptiu^ 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 tibi quceras diversorium," if 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 will, 
 but when we have both done, that of Tlinius 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. BHor. * Antwerp, fol. ie07. 'Muretus. 'Lipsius. ""Hor. ' Fieri non potest, 
 nt quod qniaque cogitat, dicat unu3. Maretus. "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. 
 " Epist. lib. 6. Cujusque ingenium non statim emeigit, nisi materioe fautor, occasio, commcndatorque 
 
 contingat. 
 
10 Democritus to the Reader. 
 
 by thee and some such, I shall haply be approved and commended by othei^, 
 and so have been {ExpeHus loquor), and may truly say with '' Jovius in like 
 case, {absit verba jactantio) heroum quorundam, pontificum, et virm-wn, 
 nobilium familiaritatem et amicitiam, gratasque gralias, et multorvm ' hem 
 laudatorum laudes sum inde promei-itus, 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 lihrum 
 contimw mirari homines, atque avide deripere cceperunt, 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^ stuporem doctus, the best of Greek and Latin writers, 
 in Plutarch's opinion; "that renowned corrector of vice," as "Fabius 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, Ageliius, Fabius, and Lipsius himself, his chief propugner? In 
 eo pleraque perniiiosa, saith the same Fabius, many childish tracts and 
 sentences he hath, sermo illaboratus, too negligent often and remiss, as Ageliius 
 observes, oratio vulgaris etprotrita, dioaces et ineptce sententice, eruditio pleheia, 
 an homely shallow v/riter as he is. In partihus spinas etfastidia hahet, saith 
 t Lipsius ; and, as in all his other works, so especially in his epistles, alicz in 
 argutiis et ineptiis occupantur, intricatus alicuhi, et parum compositus, sine 
 copia renim hoc fecit, he jumbles up many things together immethodically, after 
 the Stoics' fashion, parum ordinavit, inulta accumulavit, ho. 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; ''Nonego ventosce venor swffragia plebis ; again, 
 non sum adeo informis, I would not be " vilified. ^^ 
 
 ' ^ laudatus a'bunde. 
 
 Non fastiditus si tibi, lector, ei'O. 
 
 I fear good men's censures, and to their favourable acceptance I submit my 
 
 labours, 
 
 ^ et linguas mancipiorma 
 
 Coatemno. 
 
 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 Minervm, 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, 
 
 cutluntque Jibcllos 
 
 In quorum foliis vix simia nuda cacaret; 
 
 1 Praef. hist. 'Laudari a laudato laus est. "Vit.Persii. *MinTiif nmaATit;-. fo«.n™ *t- . 
 Judic. de Seneca, u Lib. 10. Pluri,nun, stadii, multam remm .^^.^ZLTo^Z^^^^^^ mSC 
 &c., multa in eo probanda, multa admn-anda. '■ Suet. Arena sine calce. t Introduct ad in y T,,rt w! : 
 de Sen. Vix aliquis tam absolutus, ut alteri per omnia saiisfaciat, nisi longa temporis prffiscSnHn Vimnti ' 
 judicandi libertate, religlone quadam animos occuparit. ' Hor. Ep, 1. lib 19 .^n,,s tm-S fii^ 1-' f™?** 
 ac inscctanter vituperari. Pbavorinus A. Gel. Ub. 19, cap. li. i.Ovia. tri.t 11 elj^^ 6 /juvln l™ 
 
I)emoci-itus to tJie Reader. 1 1 
 
 But ia Latin tliey will not deal; which is one of the reasons '"Nicholas Car, in 
 his oration of the paucity of English writei-s, 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 wpj, and amended the style, which 
 now flows remissly, as it was first conceived ; but my leisure would not permit ; 
 Feci nee quod potui, neo quod volui, I confess it is neither as I would, nor as it 
 should be. 
 
 « Cum velego scripsisse pudet, quia plurima cerno I When I peruse this tract which I have writ, 
 Me quoque qute fuerant judice digua lliii. | I am abasli'd, aud much I hold unfit. 
 
 Et quod gravismaum, in the matter itself, many things I disallow at this 
 present, which when I writ, ^Non eadem est CBtas, non mens; I would 
 willingly retract much, &o., 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 superstitious words pronounced (Euorates 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 ho 
 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 ship, 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 buccam venit, in an extemporean style, as ""I do commonly 
 all other exercises, ejfudi quicquid dictavit genius meus, out of a confused 
 company of notes, and writ with as small deliberation as I do ordinarily speak, 
 without aU affectation of big words, fustian phrases, jingling terms, tropes, 
 strong lines, that Hke tAcesta's arrows caught fire as they flew, strains of wit, 
 brave heats, elogies, hyperbolical exornations, elegancies, &c., which many so 
 much affect. I am 'aqucepotor, drink no wine at all, which so much improves 
 our modern wits, a loose, plain, rude wviter, ficum vocoficum, et ligonem ligo- 
 nem, and as free, as loose, idem calamo quod in mente, ^1 call a spade a spade, V 
 animis hcec scriho, non aurihus, I respect matter not words; remembering that, 
 of Cardan, verba propter res, non res propter verba : and seeking with Seneca, 
 quid scribam, no7i quemadmodum, rather lu/iat than Jww 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 phaleris, at nullas verba medullas 
 Intus habeut 
 
 Besides, 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 certainty that 
 
 •i Aut artis inscii aut quffistul magis quam Uteris student, hab. Cantab, et Lend. Excus. 1676. « Ovid, 
 de pont. EleK. 1. 6. 'Hor. from. 3. Philopseud. accepto pessulo, quum carmen quoddam dixisset, 
 
 effecit ut ambularet, aquam haurii-ct, m-nam pararet, &c. * Eusebius eocles. hist, lib- 6. ' Stans 
 
 pede in uno, as he made verses. t Virg. ' Non eadem a summo expectes mimmoque poeta. 'Stylus 
 hie nullus, prater paiThesiam. ' Qui rebus se exercet, verba negl.git et <}•" cal h;' artem d.cend, 
 
 nullam disclplinam habet recognitam. mpalingenius. Words may be resplendent with ornament but 
 
 they contain no maiTow within. » Cujusctmque orationem vides politam et sollicitam, scito animum m 
 
 fusillis occupatum, in scriptis nil solidiun. Epifat. lib. 1 . :il . 
 
12 Democritus to tJia Reader. 
 
 man's mind is busied about toys, there's no solidity in him. Non est (ma- 
 ,nentum virile concinnitas: as he said of a nightingale wa: ^'P^?^'^"^'. 
 &o. I am therefore in this point a professed disciple of "^.poUonius a scholar 
 I 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 Plainly as it 
 L happens. So that as a river runs sometimes precipitate and swift, then dull and. 
 slow; now direct, then per air^ages; now deep, then shallow; now muddy, 
 then clear; now broad, then naiTOw; 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 affected. And it 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, &c. I shall lead thee per ardua montium, et Ivhnca, 
 vallium, et rosoida cespitum, et '^'glehosa camporv/tn, 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 aonsummatum 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) 
 pluresferas 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 hie 
 b-ulcos 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 
 Kostooke, discovers in that anatomy of Laiirentius, or Barocius the Venetian 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 difiicult 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 he 
 amiss (as I grant there is), I require a friendly admonition, no bitter invective, 
 'Sint inusis socii Uharites, Furia omnis abesto, otherwise, as in ordinary 
 controversies, funem contentionis nectamus, sed cui bono 1 We may contend, 
 and likely misuse each other, but to what purpose ] We are both scholars, say, 
 
 -* Arcades ambo, I Both young Arcadians, both alike inspir'd 
 
 Et cantare pares, et respondere parati. | To sing and answer as the song reqnir'd. 
 
 If we do wrangle, what shall we get by it'J Trouble and wrong ourselves, 
 make sport to others. If I be convict of an error, I will yield, I will amend. 
 Hi quid bonis moribus, si quid veritati dissentaneum, in sacris vel humanis 
 Uteris a me dictum sit, id nee dictmn esto. In the mean time I require a favour- 
 able censure of all faults omitted, harsh compositions, pleonasms of words, 
 tautological repetitions (though Seneca bear me out, nuTiquam nimis dicitv/r, 
 quod nunquam satis dicitur) perturbations of tenses, numbers, printers' faults, 
 &c. My translations are sometimes rather paraphrases than interpretations, 
 iwn ad verbum, but as an author, I use more liberty, and that's only taken 
 which was to my purpose. Quotations are often inserted in the text, whioh 
 
 o rhilostratua, lib. 8. Tit. Apol. NeEligebat oratoriam facultatem, et penitus aspemabatnr eins profes- 
 sores, quod linguam duntaxat, non autem mentem reddei-ent erudltiorem. * Hie entai ouod 
 
 Seneca dePonto, bos herbam, ciconia laiisam, canis leporem, Virgo florem legat. p Pet Nanniiis not in 
 ^^i..2 = ° ''"lonns domicilium habeo, sed topiarii in morem, hinc inde florem veUici, ut canU NiluS 
 lambens. » Supra bis mille notabjte errores Lam-entU demonstravi, &.c. • Philo de Con. t Yiri" 
 
Deiaocritus to the Reader. 13 
 
 makes the style more harsh, or in. the margin as it happened. Greek authors, 
 Plato, Plutarch, AtheniEiis, &c., I have cited out of their interpreters, because 
 the original was not so ready. I have mingled sacra propJuinis, but I hope 
 not proplaaned, 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, others 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. 
 
 » Nunqliam ita quicquam bene subducta ratione ad vitam fait, 
 Quin res, setas, usus, semper aliquid apportent novi, 
 Aliquid moneant, ut ilia quae scire te credas, nescias, 
 Et qu« 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, Ne quid nimis, I 
 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, 
 
 :' Tantumne est ab re tua otii tibi, 
 
 Aliena ut cures, eaque niliil qua ad te attinent ? 
 
 "Which Menedemus objected to Chromes; have I so much leisure, or little 
 business of mine own, as to look after other men's matters which concern me 
 not? "Wliat have I to do with physic? Quod medicorum est promittant ] 
 inedici. 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 
 I'epealed, though good, because delwnestabatur pessimo auctore, it had no better 
 an author; let some good man i-elate the same, and then it should pass. This 
 counsel was embraced, factuin est, and it was registered forthwith. Et sic bona 
 sententia inansit, malus auctor mutatus est. Thou sayest as much of me, sto- 
 machosus as thou art, and grautest, 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 with this tract? Hear me speak. Tliere be many other 
 subjects, I do easily grant, both in humanity and divinity, fit to be treated of, 
 of which had I written ad ostenlationem only, to show myself, 1 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 rook of melancholy, and carried away by 
 this by-stream, which, as a riUet, 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. Not 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. His litem generat, one begets another, so 
 
 * Frambesarins, Sennertns, Ferandus, &c. 'Ter. Adelph. y Heaut. Act. 1. seen. 1. ' Gelllus, lib. 18, 
 cap. 3. ȣt inde catena quajdam lit, quic hsvedea etiam ligat. Cardan. Ilensios. 
 
14 DemocrUus to tJte Header. 
 
 many duplications, triplications, and swarms of questions. In sacro hello hoc 
 quod stUi tnucrone agitur, that having once begun, I should never make an end. 
 One had much better, as "Alexander, the sixth pope, long since obsei-ved, 
 provoke a great prince than a begging friar, a Jesuit, or a seminaiy priest, I 
 wUl add, for inexpugnalile 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 emeus, an rapit vis acrior, an culpa, 
 responsum datel Blind fury, or error, or rashness, or what it is that eggs 
 them, I know not, I am sure many times, which "Austin perceived long since, 
 tempestate contentionis serenitas charitatis obnuhilatwr, 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 bom 
 dumb, and altogether illiterate, than so far to dote to their own destruction." 
 
 At melius fuerat non scrftere, nauKjae tacere * 
 Tutuin semper erit, — - 
 
 'Tis a general fault, so Severinus the Dane complains ''in physic, " unhappy 
 men as we are, we sjjend our days in unprofitable questions and disputations," 
 intricate subtleties, de land caprina, about moonshine in the water, " leaving 
 
 I 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 ulPra crepidam, and 
 find himself grieved that I have intruded into his profession, I wUl tell him in 
 
 . 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, 'tis 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 el 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 perinissu superiorum, chii-urgeons, 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 
 gTcedy patrons hold us to such hard conditions, as commonly they do, they 
 wUl make most of us work at some trade, as Paul did, at last turn taskers, 
 maltsters, 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 Georo-ius, 
 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 tlimtrum 
 
 tMalle se bellum cum rnagno princlpe gerere, onam cum nnn i>v fr«h.„n, ™™i-„ »• 
 «Hor. epoa. lib. od. 7. i Epist. 86, ad Casulam p -X ^Ub llcm 1 Sifn.^»r^"T''°™ "•*'"?• = 
 egere satius fuisset, quam sic in propriam perniciem insanire * BuUt WouW Sp hS. ".7"' '-1™?* ' 
 
 sileuce is the safer course. rmfe^ mortalitas inutilibus qusestiouibm ac toceutMtonlhL v»f T'? ^°' 1 
 mus, nature principes thesanros, in quibus KravissImfB morborum medWn^ cSati ^Sit^n?„ri ^f T' 
 relmqmmus. Nee ipsi solmn relinquimus, sedi et alios prohlbemm L™S,^ '.. '°"" '°'*'^'°' 
 briisque afflcimus. g Quod in praxi minime fortunatSI .^et, SSnari^Hm ?' if"*,".™*'"?'!. ''?'- • 
 
 in Theologia postmodum scripsit. Gesner Bibliotheca. J P Jort^, leliqmt et ordinibns mitiatos , 
 
 to bis description of LeioestersMre, printed at London by W. Jaggiu-d fo7 j Wliite, mi " ' ^''^"'^ 
 
Bemoaritus to tlie Reader. 15 
 
 genealogicum^' 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 ? 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 per corpus, the other corpus per 
 aniinam, as 'our Regius 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, pride, 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 spii-itual 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, 
 
 ^ Altevius 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 medicus, nee medioince 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 buUt six 
 castles, ad invidiam operis eluendam, saith °Mr. Cambden, to take away the 
 envy of his work (which very words Nubrigensis hath of Roger 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 substratam, 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 anatomise this humour 
 ai-ight, through all the members of this our Microcosmus, is as great a task, 
 as to reconcile those chronological errors in the Assyrian monarchy, find out 
 the quadrature of a circle, the creeks and sounds of the north-east, or north- 
 west passages, and aU but as good a discovery as that hungry " Spaniard s of 
 Terra Australis Incognita, as great trouble as to perfect the motion of Mars 
 and Mercury, which so crucifies our astronomers, or to rectify the Gregorian 
 Kahnder. I am so aflfected for my part, and hope as -^ Theophrastus did by 
 
 "■In Hygiasticon, neque enim hsec tractatio aliena videri dehet a theoloeo, &e., agitur ^e ™orbo anim^^^ 
 
 CffinnWa. et caWeina reliffiosis Imnlevit. P Ferdinando de Quit, anno 1612. Amsteraami impress. 
 
 flP?S Id Cl^a?aeteres Sne™ enim (0 Policies) libros nostros meliores inde fut.iros, quod istiiismodi 
 memtriii ma^arrcU»^^^^^^^^ et excmplis nostris ad vitam accommodatis. ut se mde con.gant. 
 
16 Democritus to the Reader. 
 
 Ilia cliaracters, "That our posterity, O friend Policies, shall be the better for 
 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 his 
 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 actuaUy melancholy, 
 that he read not the 'svmptoms or prognostics in this following tract, lest by 
 applying that which he reads to himself, aggravating, appropriating thm^ 
 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 loqmtiM- {so said 
 " Agrippa de ooc. 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 Eome; 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 Iielleboro dignum) a crazed 
 head, cavea stultormn, a fool's paradise, or as Apollonius, a common prison of 
 gulls, cheaters, flatterers, ice, 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, Nio. Gerbelius in his exposition of Sophianus' map, approves;! 
 the breast lies open from those Acroceraunian hills in Epirus, to the Sunian | 
 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 Moria, and to speak what I think, the in- 
 habitants of modern Greece swerve as much from reason a.nd 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, ■', 
 1 cities and families, all creatures, vegetal, sensible, and rational, that aU sorts, 
 I sects, ages, conditions, are out of tune, as in Cebes' table, omnes errorem 
 hibunt, 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, madi — ^ Qui nil molitur inepte, who is not brain-sick? Folly, melan- 
 \ choly, madness, are but one disease, Bdirium is a common name to all. 
 Alexander, Gordonius, Jason Pratensis, Savanarola, Guiauerius, Montaltus, j 
 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./ sR fools are mad thour^h some 
 ^ madder than others. And who is not a fool, who is free from melancholy Jj 
 
 'Part 1. sect. 3. -Praf. lectori. <Ep. 2. 1. 2. ad Donatnm. Paulisper te crede snbdud in ardui montisl 
 vei'ticein ceisiorem, speculareindererura jacentiura facies, et oculis in diveraa porrectis fluctuantis mundtl 
 turbines intueri, jam simul aut ridetis aut misereberis, &c. «ControT 1 2 cont V & 1 6 conL 
 
 ^Horatius. ildem, Hor. 1. 2. Satyra 3. Damasippus Stoicus probat omnes stultos insaniaj. ' ' ■ 
 
Democrilus to the Reader. 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 Tally maintains in the second 
 of his Tusculaiis, omnium insipientum animi in morbo sunt, et perturbatorum, 
 fools are sick, and all that are troubled in mind : for what is sickness, but as 
 •Gregory Tholosanus 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 t 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 misaffected, 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 wUl, 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 grief, 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 moi-e 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." "Tlie 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 j Ephes. v. 6. " Be not mad, be not deceived, foolish 
 Galatians, who hath bewitched you 1 " How often arc they branded with this 
 epithet of madness and folly ? No word so frequent amongst the fathers 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 1 
 And on the other, so corrupt is our judgment, we esteem wise and honest 
 
 ' Tom 2 Sympos. lib. 5. c. 6. Animi affectiones, si diutlns inhtereart, pravos generant Iiabitus. » Lib. 
 
 28. cap 1 Synt art. ijiir. Morbus nihil est aliud quam aissolutio quaidam acpevtuvbatio foederis in corporo 
 
 existentis, siout et sanitas est consentientis bene corporis consummatio quaidam. » Lib. 9. Geogr. Plures 
 
 dim gentes navigabant iUuc sanitatis causa. » Eceles. i. 21. o Jure haireditario sapere jubentur. 
 
 ^ Euphormio Satyr. 
 
 V 
 
is Bemocritus to tlie Reader. 
 
 men fools. Which Domooritus well signified in an epistle of his to Hippocrates : 
 'the " Ahdei-ites account virtue madness," and so do most men living fehall 
 I tell you the reason of it ? fortune and Virtue, Wisdom and 1 oily their 
 seconds, upon a time contended in the Olympics; every man thought tha 
 Fortune and Folly would liave 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 mconsiderate, 
 esteemed as little what she said or did. Virtue and Wisdom gave^p ace, 
 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 best 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. ' Aiid 
 generally we are accounted fools 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 time, fuerunt el alii similis dementim,^ &c. And 
 called not long after, '' Vesanice sectatores, eversores hominum, polluti novatores, 
 fanatvii, canes, malefici, venefici, Galilcsi homunciones, &c. 'Tisan ordinary 
 thing with us, to account honest, devout, orthodox, divine, religious, plain- 
 dealilig men, idiots, asses, that cannot, or will not lie and dissemble, shift, 
 flatter" accommodare se ad eum locum ubi nati sunt, make good bargains, 
 supplant, thrive, patronis inservire ; solennes ascendendi modos apprehendere, 
 leijes, mores, consuetudines recfe observare, candide laudare, fvrtiter defenders, 
 sententias - amplecti, dubitare de nuUis, credere omnia, accipere omnia, nihil 
 reprehendere, cceteraque quoi promotionem ferunt et securitatem, qua sine 
 ambage fcelicem reddimt hominum, et vere sapientem apud nos ; that cannot 
 temporise as other men do, 'hand and take bribes, &c. but fear God, and 
 make a conscience of their doings. But the Holy Ghost that knows better 
 how to iudge, he calls them fools. "The fool hath said in his heart," 
 Psal. liii'. 1. " And their ways utter their folly," Psal. xlix. 14. '""For what 
 can be more mad, than for a little worldly pleasure to procure unto themselves 
 eternal punishment ?" As Gregory and others inculcate unto us. 
 
 Yea 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, 
 inventors of Arts and Sciences, Socrates the wisest man of his time by the 
 Oracle of Apollo, whom his two scholars, "Plato and "Xenophon, so much 
 extol and magnify with those honourable titles, " best and wisest of all mortal 
 men, the happiest, and most just;" and as tAlcibiades incomparably com- 
 mends him; Achilles was a worthy man, but Bracides and others were as 
 worthy as himself; Antenor and Nestor were as good as Pericles, and so of 
 the rest ; but none present, before, or after Socrates, tiemo veterum neque 
 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, 
 Non doclus, sed natus sapiens, wise from his cradle, Epicurus so much admired 
 by his scholar Lucretius : 
 
 ' Apud quos virtus, insania & toor esse flicitur. fCalcagnimis Arol. oinncs mirabantur, putantcs 
 
 illisumiiisluititiara. Sedprffiterexpeetationemicsevenit, Audax stultitiain earn irruit, &c. ilia ceditiiTisa, '. 
 &. plares hinc habet sectatores stuUitia. e Non est respondendum stulto secundum stultitiam ^ 2 Eeg 7 
 I'Lib. 10. ep. 'J7. " Aug. ep. 178. ' Quis nisi mentis inops, &c. "' Quid insanius quam pro momen- 
 tanea felicitate lEterais tc manciparesuppliciis? ° In fine Phajdonia. Hie finis fait amici nostri 6 
 
 Eucrates, nostro quidem judicio omnium quos experti sumus optimi & apprime sapientissimi & justissimi. 
 « Xenop. 1. 4, de dictis Socratis ad finem, talis i'uit Socrates quern omnium optimum St'fcElicissimuiri 
 Btatuam. f Lib. 25. Platonis COuviviu. 
 
Bemocritus to the Reader. ] 9 
 
 Qui i^enus hniTianmn incrcnio siipcvavit, et omnes 
 Pei'stiiuxit stcUaji exortua ut setlierius sol. 
 
 Whoso wit CKcelVct the wits of men lis far, 
 As tlie sun ridinj; doth obscure a star, 
 Or that so much renowned Empedoclea, 
 * Ut vix hiimana videatur stirpe creatus. 
 
 All those of -wliom we read sncli '"hyperbolical eulogiums, as of Aristotle, 
 that he was wisdom itself in the abstract, ''a 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 frotn heaven, gods, 
 spirits, lamps of the world, dictators, Nulla ferant talem secla futura virum: 
 monarchs, miracles, superintendents of wit and learning, oaeanus, phoenix, 
 atlas, monstrum, irjrtenliini hoviinis, orhis universi musceum, ultimus humaiicn 
 natuTCD conatus, naturce maritus. 
 
 -merito cni doctior orhis 
 
 Suhmissis defcrt fascihus impcrium. 
 
 As ^lian writ of Protagoras and Gorgias, we may say of them all, tantmn a 
 sa/pientibus abfuerrunt, qiiantum a viris pueri, they were children in respect, 
 infants, not eagles, but kites; novices, illiterate, Eunucld sapiential. And 
 although they were the wisest, and most admired in their age, as he censured 
 Alexander, 1 do them, there were 10,000 in his army as worthy captains (had 
 they been in place of comm.and), as valiant as himself ; there were myriads of 
 men wiser in those days, and yet all sliox't of what they ought to be. "■ Lao- 
 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 sapienticE, dx. 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, sourra Attiaus, as 
 Zeno, an "^ enemy to all arts and sciences, as Athasneus, to philosophers and 
 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, diaax, &c. 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 ApoUonius, 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 
 Piscator, Icaromenipp)us, 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 Attiaum 
 long since observed, delirant p>lerumq ; scrijitores 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 another 
 with virulent hate and malice. They could give precepts for verse and prose, 
 
 * Lncretius. p Anaxagoras dim mens dictus ab antiquis. iRcgula naturie, naturaj miraculum, ips.a 
 eruditio, dEomoninm hominis, sol scientiarum, mare, sophia, antistes litcrarmn * sapientix, ut Scioppius 
 ohm de Seal. & Heinsius. Aquila in nuhihus, Imporator literatorum, columen htcrarum, ahys»us erudition s, 
 ocellus EuropsE, Scaliser. 'Lib. 3. de sap. c, 17. & 20. omnes Philosoplu, aut stulti, aut msani; luJla anus, 
 nuUus ffiger ineptius deliravlt. ■ Democritus a Leucippo doctus, !>*^>-«'i''f t^™,f " '"X"! f « f r" 
 
 « : lor. ca?. lib, 1. od. 34. 1. epicur. " Kihil interest inter hos & bcstias msi quod loquanlur. de sa. 1 . 26. c 8 
 ' Cap. de vlrt. VNeb & Ranis. ^Omnium disciplinamm ignarus. t Pulchrorum aUolescentum 
 
 causa fi'equenter gymnasium ohibat, &c. 
 
20 Bemocritus to the Reader. 
 
 but not a man of them (as * Seneca tells them home) could moderate his 
 affections. Their music did show us flebiles modos, &c. how to rise and fall, 
 but they could not so contain themselves as in adversity not to makea lament- 
 able tone. They will measure ground by geometry, set down limits, divide 
 and subdivide, but cannot yet prescribe quantum honiini 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 lanthorn, 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 trr.e of heathens, if they be confeiTed 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," Eom. 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 ? 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. Eom. iii. 12, "None 
 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 Minerva, 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 Plorido will have it, sejrapgr 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 pkce is full inversorum Apuldorum, of metamorphosed and two- 
 legged asses, invei-soru7n tiilenorum. c\iMis\\, pueriinsta/r himuli, tremuld patris 
 dormientis in ulna. Jovianus 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 deli/rat, all our town dotes in like sort, 'we are a company of fools. 
 Ask not with him in the poet, ^ Larva hunc intemperia insaniceque agitant 
 
 - senem? What madness ghosts this old man, but what madness ghosts us all? 
 
 I For we are ad unum omnes, all mad, semel insanivimus omnes, not once but 
 
 I always so, et semel, et simul, et semper, ever and altogether as bad as he •' and 
 
 not senex lispuer, delira anus, but say it of us all, semjxr pueri, youno- and old 
 
 all dote, as Lactantius proves out of Seneca; and no difference betwixt us and 
 
 children, saving that, inajora ludimus, et grandimibus pupis, they play with 
 
 . babies of clouts and such toys, we sport with greater baubles. We cannot 
 
 * Seneca. Scis rotunda metiri, sed non tuum animum. • Ab uberibns saniontio io„4_u 
 
 pnssunt. b Cor Xenodoti & jecnr Cratetis. t Ub. de nat. boni ' IS nrS «J^.^?„T?"'i''^ 
 » Panegyr. Trajano omnes actiones exjirobrare stuWtiam videntur. « Lr 1 ii, dnr-% W.'"* ioims:. 
 
 Ob antiqultatem deberet esse sapiens, semper stultizat, et nullis fiagellis alteratnr sid ;,T™ Mundus qui 
 floribus coronari. nnsanum tc omne, iueri, clamaiitiue pueUiof H„r "jlla^t^' PJJ^^^JJ'' ™"^ " 
 
Democritus to the Reader. 21 
 
 accu.se or condemn one another, being faulty ourselves, delirammta loqueris 
 yoii talk Idly, or as "Mxtio upbraided Demea, insani,, auferte, for we^ZTs 
 mad our ownse Ives, and it is hard to say which is the Urst. Nay,\is^t 
 versaUy so, ' Yxtam regit fortuna, non sapientico ^' 
 
 Whea^ Socrates had taken great pains to find out a wise man, and to that 
 purpose had consulted w.th philosophers, poets, artificers, he concludes all men 
 were fools j and though it procured him both anger and much envy, yet ux all 
 companies he would openly profess it. When 'Suppntius in Pontanus had 
 traveUed aU over Europe to confer with a wise man, he returned at last without 
 his errand, and could find none. "Cardan concurs with him, "Pew there are 
 (tor aught I can perceive) well in their wits." So doth "Tully, " I see every- 
 thing to be done foolishly and unadvisedly." 
 
 &?or°sGd^^fH^ illnrtlil^*'??™' ™''' '''"1''^ I O"'^ '■^^'^ t" '!»'=' ''"»aer to that wall; 
 Error, scd , ai u>, lUudit partibus omnes. | -ris the same error that delude, them all. 
 
 "They dote all, but not alike, Ma»'a yap ^S^i. 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. 1 And they who call you fool, with equal claim 
 
 I May plead an ample title to the name. 
 
 'Tis an inbred malady in every one of us, there is seminarium stultitice a 
 se:mmary 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 Castillo: and cannot so easily be rooted out, it takes such fast 
 hold, as Tully holds, aUcB radices stultiticB, '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 xkerumque agitat stultos inscitia, as he that 
 examines his own and other men's actions shaU find. 
 
 * Charon in Lucian, as he wittily feigns, was conducted by Mercury to such 
 & 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 eveiy bee had a sting, and they did nought else 
 but sting one another, some domineering like hornets bigger than the rest, 
 some Hke filching wasps, others as drones." Over their heads were hovering 
 a confused comjaany of perturbations, hope, fear, anger, avarice, ignorance, 
 &c., and a multitude of diseases hanging, which they still pulled on their pates. 
 Some were brawling, some fighting, riding, running, soUicite amhientes, callide 
 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, stulli, qucBuam hceo est amentia ? 
 
 fools, O madmen, he exclaims, insana studia, insani labores, etc. Mad 
 endeavours, mad actions, mad, mad, mad, ' seclum iusipiens da infacetum, 
 a giddy-headed age. Heraclitus the philosopher, out of a serious meditation 
 
 ' Adelph. act. 5. seen. 8. 'Tully Tuso. 5. fortune, not wisdom, governs oui- lives. i" Plato Apologia 
 Socratis. 'Ant. dial. »i Lib. 3. de sap. pauci ut video sance mentis sunt. n Stulte & incaute omnia 
 agi video. »Insania non omnibus eadem, Erasm. ehil. 3. cent. 10. nemo mortalium qui non aliqua in ro 
 desipit, licet alius alio morbo laboret, hie libidinis, ille avaritiie, ambitionis, invidiaj. p hov. 1. 2. sat. 3. 
 
 1 Lib. 1. de aulico. Est in unoquoq; nostrum seminarium aliquod stultitiffi, quod si quando e.xcitetur, in 
 infinitum facile excrescit. ' Primaque lux vitie prima erroris erat. • TibuUus, stulti pretiereunt dies, 
 their wits are a wool-gathering. So fools commonly dote. * Kial. contemplantes, 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 ho 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 1 Because, replied Hippo- 
 crates, domestic affairs hinder, necessary to be done for ourselves, neighbours, 
 friends; expenses, diseases, frailties and mortalities which happen j 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). Hippocrates 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 such deep mines into the earth for gold, and 
 many times to find nothing, v/ith 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 
 lirst, 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. Tio not 
 these behaviours express their intolerable folly ? When men live in peace 
 they covet war, detesting qidetness, "deposing kings, and advancing others in 
 then- 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 thmgs bemg 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 dady plead one against another, Hhe 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 t,o<? 
 sessors. And yet notwithstanding they will defame and kill one another, 
 
 « Sub ramosaplatanoseaentera, solum, aiacalceatnm, super lanid3ra vnlrlPTiilii,!,™ ., , 
 
 barba, libvum super genibus habentem! »De furorrman a meTan^hSr ^''°"^"'™'°™'P''<'«lissa 
 
 hommibus giguatur, flat, crcscat, cumulctur, rainuatui- ; hso inn'iS animali?^!;™ V' """•" 1''° P'^^o ''^ 
 Dei opera peiosus,sedfellisbilisq; naturam disquiieus! yAust rT^„ S 1" V*'^ P''°P'«'''a seco, non 
 qmmn rigide postulas, & tu nullum praatas aliis, nee ipsi Deo ' i-,}" ^'="-/imenti & servi tul obse- 
 
 M uei-os amant, mo.f fastidiunt. » Quid boc ab iusania deest t c Ee^ek pritilm^n'"' """^ '""^ ejlciunt. 
 paieates, fratres, cires perpetuo rlxanau-, & inimicitias agunt ® eligunt, deponunt. <iConti-a 
 
DemocritMs 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, a.s 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 lifst and avarice; they 
 are, in brief, as disordered in their minds, as Thersites ^yas in his body. And 
 now, methinks, O most worthy Hippocrates, you should not reprehend my 
 laughing, perceiving so many fooleries in men; ''for 50 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 froua 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 separatioA ; 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 inqrease ; or a merchant 
 adventure to sea, if he foresaw shipwreck ; or be a magistrate, if presently to 
 be deposed. Alas, worthy Demooritus, every man hopes tlie best, and to that end 
 he doth it, and therefore no such cause, or ridiculous OQcasion 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 imniort£\l, and demigods, for 
 want of understanding. It were enough to make them wi$e, if they would but 
 <;onsider the mutability of tliis 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 molestation. 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 samo 
 manner through their own fault, not foreseeing dangers manifest. These 
 are things (O more than mad, quoth he) that give me matter of laughter, 
 by sufiering the pains of your impieties, as your avarice, envy, malice, 
 enormous villanies, mutinies, unsatiable desires, conspiracies, and other 
 
 •Idola inanimata amant, animata odio Iiabcnt, sic pontificii. * Credo cquidem vivos dacent 5 marmore 
 vnltlis. 'Suam stultitlam pcrspioit nemo, sed alter alteram deridet. eDcnique sit flnis querendi, 
 
 cumque baieas plus, pauperiem metuas minus, !k flniie laborcm mciijias, parlis quod ai-ebas, utcre. Hor. 
 
24 Democritus to tlie Reader. 
 
 incurable vices j 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 off, 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 ofS.ce, 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 counsel, 
 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 
 areimmoderateinboth,asinlust — they covet carnal copulationat 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 endmre it : 
 "who from the hour of his birth is most 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, i" 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 fall 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 suffer 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 
 
 >> Astulam vapido servas sub pectorc vulpem. Et cum I'uloe uositn^ tinrifo^ mi,,!,,...! r, »• i 
 cnm Crete. i Qui fit Mecanas ut nemo quam sibi SOTtem leu rS,^lBrt„r t "^ "^v- Cretizanaom 
 
 tentus Tivat, Ac, Hor. J Diruit, a^diflcat, mutat quadXroTtlndis Xfanu, nnn? ^"!i"'J?«"'. "'|; ■=»"- 
 bium, quem successor ejus Adilanus statim demolivit " S q^, JS ^""^I^^Hb "^^If' ™Pf ^^S"- 
 
 mens & sensus sine ratione Inest, quicquid sese his oflFert volupe es» Udem Hut * nf •'.^Y''"'' ''"'"^ 
 disqmram bruta macto & seco, cum lioe potius in hominibus investi<randum ^,Pt Tt„, '°'?™ T^^f 
 morbus est = In vigore furibundus, quum decrescit insanabills ° p c^ria?' »d nl °f'"' ^ nf tiv.tate 
 crimmajudicalunis, &c. iTu pessim us omnium latro es as a thi^f tnw ?^^ ?* ?°^*"""- Q" sedet 
 
 foras judex, quod Intus operatur, Cyprian. " vS S ma^na ™ n ,^,1 ''''''"''?^ '" '^'"''™'- 0<.-mna.t 
 
 . Horrenda res est, vlx duo verba sine mendacio piofemnt^r? & qua^rfofenSZr ho"?^ ^^^ ^'^'^^ 
 dicendam mvitentur, pcjerare tamen non dubitant, ut ex decern ?Sm, v1? homines ad veritatem 
 
 ■SJuhn,Senn. 1. ' iiiplentiam insaniain esse dicunt "^ "" """^ ^""^ *"^'- Calv. in 
 
JDemocritus to the Header. 25 
 
 all the citizens came about llocliing, to know how he liked him. He tokl them 
 in brief, that notwithstanding those small neglects of his attire, b<jdy, diet, 
 "the world liad not a wiser, a more learned, a more honest man, and they 
 were much deceived to say that he was mad. 
 
 Thus Deniocritus esteemed of the world in his time, and this was the cause 
 of his laughter : and good cause he had. 
 
 V Glim jure quiclem, imnc phis Demoevite ride; 
 Quin rides ? vita lisec nunc mage ridicula est. 
 Peraocritus 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 hefore. 
 
 Never so much cause of laughter as now, never so many fools and madmen. 
 'Tis not one '"Democritiis will serve turn to laugh in these days; we have now 
 need of a " Democritus to laugh at Democritusj" one jester to flout at another, 
 one fool to flare at another : a great stentorian Democritus, as big as that 
 Ehodian Colossus. For now, as 'Salisburiensis said in his time, totus mun- 
 diis histiionem 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, 
 voiupice sacra (as Calcagninus willingly feigns in his Apologues) are celebrated 
 all the world 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-moiTow; a smith one while, a philosopher another, 
 in his volvpicB ludis; a king now with his crown, robes, sceptre, attendants, 
 by and by drove a loaded ass before him like a carter, &o. If Democritus 
 were alive now, he should see strange alterations, a new company of counterfeit 
 vizards, whifflers, Cumane asses, maskers, miimmers, painted puppets, outsides, 
 fantastic shadows, gulls, monsters, giddy-heads, butterflies. And so many 
 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 habitu hominem metieiites; ''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. 
 
 « uhique invenies 
 
 Stultos avaros, syeophantas prodigos."t 
 
 Many additions, much increase of madness, folly, vanity, should Deniocritus 
 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 Fcelix : 
 sm-e I think he would break the rim of his belly with laughing. •'Siforet in 
 terris rideret Democritus, seu, <fec. 
 
 A satirical Roman in his time, thought all vice, folly, and madness were aU 
 at full sea, ^Omne in pr^ecipiti vitium stetit. 
 
 •Siquidem sapientira suffi admiratime me complevit, offendi sapjeutissimum virum, qui salvos potest 
 omnes homines reddere. ' E Graio. cpig. - Plures Dcmocriti nmc non sufflc.unt, opus Democrito qui 
 Democritum rideat. Eras. Moria. - Polycrat. lib, 3. cap. 8 e Petron. * Ub. omnes dehrabaut omne3 
 insaui, &c. hodie nauta, eras philosophus; hodie faber, eras pharmacopeia ; hie modo resem agebat multo 
 satellitio, tiara, & seeptro ornatus, nunc vili amietus centiculo asinum cl.tellanum impel it. '*;» leag- 
 
 nlnns Apol. Crysalus e ceteris auvo dives, manicato poplo & tiara <onspicuus levis alioqnin & nullius 
 consUii, &c. magno fastu ingredienti assurgunt dii, &e. - .Se.l homims leyitatem -^"r-t^^ Pf »r c>ens at 
 tu (inquit) esto bombilio, SlI. protinusq; vestis ilia mauicata in alas versa est & mortales inde Ch ysahdes 
 Tocant hujusmodi homines. t Tea will meet covetous fools and prodigal sycophants eveiy\*hon). 
 
 ■ Juveu. •> Juveu. 
 
2 G Democrltus to the Reader. 
 
 * Joseplms the Hstorian taxetli his countrymen Je\vs for bragging 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 ns uniino^vn, 
 Our sons sliall mark tlie 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, dsc. 
 variantur habitus, leges innovantur, as "Tetrarch 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 labetw 
 in omne volubilis cevum; our times and persons alter, vices are the same, aud 
 ever will bej look how nightingales sang of old, cocks ci'owed, kine lowed, 
 sheep bleated, sparrows chirped, dogs barked, so they do still : we keep our 
 madness still, play the fools still, nee dumfinitus Orestes; we are of the same 
 humours and inclinations as our predecessors were; you shall find us all alike, 
 much at one, we and our sons, et nati natorum, et qui nascuntur ah 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, Beligiosam insaniam, so many 
 professed Christians, yet so few imitators of Christ; so much talk of jreligion, 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 
 servormn 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 Red-cap Cardinals, 
 poor parish priests of old, now Princes' companions; what would he say? 
 Ccelum i2}sum petUur sttdtitia. Had he met some of our devout pilgrims 
 goiiig barefoot to Jerusalem, our lady of Lauretto, Pome, S. lago, S. Thomas' 
 Shrine, to creep to those counterfeit and maggot-eaten reliques; had he been 
 present 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, "praying 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, 
 
 " §-^ incedunt monachorum a^minamille; 
 
 Quid memorem vexilla, ciTices, idolaque cu'lta, &c." 
 
 Their breviaries bpHs hallowed beans, exorcisms, pictures, curious crosses, 
 fables, and baubles. Had he read the Golden Legend, the Turks' Alcoran or 
 Jews' Talmud, the Pabbins' Comments, what would he have thought? How 
 
 * De heUo Jud. 1. 8. c. 11. Iniqnitates vestra: neminem latent, inane dipi sinmiln. ,..,.*,„»„ v v »■ 
 pejorsit. «Hor. <i Lib. 6. Epist. ». + Hor t s nprS.°r,^ 1!? ™^ ™ ''*^^''' "l™ 
 
 P^.Hn^-^.,n.-e?L^f^S~&^ 
 
 ^^"^s=i^s;^sr^tti^?sx^&4i™sisSSS^^ 
 
 len,s, campanis simulachris, missis, pm^gatoriis, mitri^Zevtai-Us bul'lil taZ'a hy,'-' °'''^™"' '^''"•'■ 
 mctionibns, candelis, caliclbus, crucibus, piappis, cereis thuribuli; inViiVo*- k '''"^' ^'^^^^' rasuris, 
 legendis, &c. Baleus de actis Ron.. Pont.' '". pUing'=spW\trstlhelCln7r«v'''TT\™'?iel^^^^^^ 
 
Bemocritus to tJie Header. 27 
 
 (lost Uiou tliiuk lie might Lave been affected? Had he more particularly 
 examined a Jesuit's life amongst the r«st, 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. ""Vow vir- 
 ginity, talk of holiness, and yet indeed a notorious bawd, and famous foi-nicator, 
 lasdvum 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, Inst 
 ambition, hatred, and malice; fire-brands, adulta patrice pestis, traitors, as- 
 sassiuats, hdc 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 indifierent, (they alone are the true Church, sal terrce, 
 cum sint, omnium insulsisslmi). 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 bo 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 ■■ Luciau 
 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 tor fear, 
 quo se cuiique rapit tempestas, to credit all, examine nothing, and )'-et 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 
 cb noxam fiiriasqim, 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 gloi-y, malice, revenge, folly, madness," 
 (goodly causes all, oh quas universus orbis bsUis et ccedibus misceatur^ whilst 
 statesmen themselves in the mean time are secure at home, pampered with all 
 delights and pleasui-es, take their ease, and follow their lusts, not considering 
 what intolerable misery poor soldiers endure, their often wounds, hunger, 
 thirst, (fee, the lamentable cares, torments, calamities, and oppressions that 
 accompany such proceedings, they feel not, take no notice of it. So wars 
 are begim, 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 prcelia causm. Flos hominum, proper men, well 
 proportioned, carefully brought up, able both in body and mind, sound, led 
 like 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 Dnm simulant spemere, acqnisivernnt sibi 30 armornm spatio bis centena millialibrarum annua. Arnold. 
 "Elfqunm interdiu de virtute loqmiti sunt, sei-o in latibuiis clunes agitant labore nocturno, Agryppa. 
 ■■ I Tim. iii. 13. Hut tliev shall prevail no longer, their madness shall be known to all men. » Benignitatis 
 sinus solebat esse, nunc iitinm offleina euria Itomana. Bud.-eus. p Quid tibi videtur facturus Democntus, 
 Bi horum speetator contigisset 1 * Ob inanes ditionuin titulos, ob prereptura loeum, ob interceptam 
 
 mulierculam, vel quod e stultitia natum, Tel e malitia, quod cupido dommandi, bbido noccndi. &c. « Bol- 
 lum rem plane bclluaa nam vocat filorus. Utop. lib. 2. 
 
28 Democritus to the Reader. 
 
 as this hacking and hewing, massacres, murders, desolations — ignoto ccelum 
 clangore 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. C«sar killed a million, 'Mahomet the second Turk, 300,000 
 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 ha,d 32 wounds; 
 Scseva, the Centurion, I know not how many; every nation had their 
 Hectors, Scipios, Ciesars, and Alexanders ! Our "Edward the Fourth was ia 
 26 battles afoot ; and as they do all, he glories in it, 'tis related to his honour. 
 At the siege of Hierusalem, 1,100,000 died with sword and famine. At the 
 battle of Oannas, 70,000 men were 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 Constantino 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 golil consumed. " 'Who (saith mine author) can 
 be sufficiently amazed at their flinty hearts, obstinacy, fury, blindness, who 
 without any likelihood of good sixocess, hazard poor soldiers, and 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 :" fquis malus genius, 
 quae furia, quae pestis, &c. ; 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 1 how may nature expostulate with man- 
 kind, Ego te divinum animal finod, &c. ? I made thee an harmless, quiet, a 
 divine creature : how may God expostulate, and all good men % yet, horwn 
 facta, (as if one condoles) tantum admiraiitur, et heroum nuinero hahent: these 
 are the brave spirits, the gallants of the world, these admired alone, triumph 
 alone, have statues, crowns, pyi-amids, obelisks to their eternal fame, that im- 
 mortal genius attends on them, Mo itur ad astra. When Ehodes was besieged, 
 "■/osscB urbis cadaveribus repktce 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 virtus? quis in hoste requirat ? leagues and 
 
 laws of arms, {'silent leges inter anna,) for their advantage, omnia jura, divina, 
 humana, 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, ^ Kara fides, probitasque viris qui 
 castra sequuntur. Nothing so common as to have " "father fight against the 
 son, brother agamst brother, kinsman against kinsman, kingdom against king- 
 dom, province against province, christians against christians:" a quibus ma 
 unquam cogitatwne Juermit Icesi, of whom they never had ofience in thought, 
 
 qMunster. Cosmog. 1. 5, c. 3. E. Diet. Cretens. ' Jovius vlt pii« ,n ■ .x.^ 
 
 •Hist, of the siege of Ostend, fol. 23. f Erasmus de bello Ut Xeidum i l?T'"?™-, v. V'*'-'- 
 
 natum tam ferina vecordia in mutuam ruevet pernicien,. t Meh nZth !, ■.TI'^'e ,^.^''.^r??'=","f 
 
 in fllium, afflnis in afHnem, amicus in amicum, &c. Regie cum i-e- one reL.n,,m r„c,n^' „m,?'A''''°- 'J^*'" 
 popnlQ m mutuam perniciem, belluai-um iastal- sanguiSolcate ruel t° urn ^ ^ coUiUitui-. Populus 
 
Democritus to the Header. 29 
 
 word or deed. Infinite treasures consumed, towns burned, flourishing cities 
 sacked and ruinated, quodqvs animus meminisse horret, goodly countries 
 depopulated and left desolate, old inhabitants expelled, trade and trai£c 
 decayed, maids deflowered, Virgines nondmn thalamis jugaice, et comia nondurn, 
 positis ephcebi; chaste matrons cry out with Andromache, ''■' Conaubitum mox 
 eogar pati ejus, qui inter&mit Hectorem, they shall be compelled pei-adventure 
 to lie with them that ei-st killed their husbands : to see rich, poor, sick, sound, 
 lords, servants, eodem omnes incommodo inacti, consumed all or maimed, &o. 
 Et quiequid gaudens scdere 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, adeofceda et abominanda res est belluin, ex quo hominum 
 ccedes, vastationes, &a., the scourge of God, cause, effect, fruit and pimishment 
 of sin, and not tonsura humani generis, as Tevtullian calls it, but ruina. Had 
 Democritus been present at the late civil wars in France, those abominable 
 •vvars hellague matribus defestata, " ''where, in less than ten years, ten thou- 
 sand men were consumed, saith Collignius, 20 thousand churches overthrown; 
 nay, the whole kingdom subverted (as " Richard 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 Henry 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 
 immanifcy, feral madness, committed betwixt men of the same nation, lan- 
 guage, and religion." ^ Quis fivror, cives? " Why do the Gentiles so furi- 
 ously rage," saith the Prophet David, Psal. ii. 1. Eut we may ask, why do 
 the Christians so furiously rage? J Arnia volimt, quare poscunt, rapiunt- 
 que juventus?" 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 
 '■ Bartholomseus h Casa, their own bishop) 12 millions of men, with stupend and 
 exquisite torments ; neither should 1 lie (said he) if I said 50 millions. I omit 
 those French massacres, Sicilian evensongs, 'the 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, ' scBvit toto Mars 
 
 impms orbe. Is not this "'mundus furiosus, a mad world, as he terms it, 
 insanum belluni? are not these mad men, as §Soaliger concludes, qui in 
 prcelio acerbd morte, insanics sues memoriam pro perpetuo teste relinquunt 
 posteritati; 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 Pmad, in their tumults, seditions, civil and unjust wars, 
 ' quod stulte suseipitii/r, impie geritur, miser e finitur. Such wars I mean ; for 
 
 * Libanil declam. >> Ira enim et furor Bellorse consulttires, &c., dementes sacerdotes sunt. • Bellum 
 onasi bellua et ad omnia scelera furor immissus. iGalloriim declas centum millia ceciderunt, Ecclesiarum 
 20 millia fundamentis excisa. « Belli elvilis Gal. 1. 1 hoe ferali bollo et cffidilius omnia vepleyerunt, et 
 
 regnum amplissimum a fundamenti.1 pene everterunt, plebis tot myriades gladio, bello, fame miserabiliter 
 perierunt. + Pont. Huterus. f Comineus. Ut nullus non execretur et admiretur cnidelitatera, et bar. 
 baraminsaniam, qua: inter liomines eodem sub ccelo natos, ejusdem linguK, sanguinis, i-eligionis, exercebatur. 
 e Lucan i Virg t Bisliop of Cuseo, an eye-witness. ' Mead Meteran of liis stupend cruelties. 
 
 ' Henslus Anstriaco. • Virg. Georg. " Impious war rages throughout the whole world." '" Jansenius 
 Gallobelgieus 1696. Mundus furiosus, inscriptio libri. § Exercitat. 250. serm. 4. _» l-leat Heraclitus an 
 rideat Democritus. 'Cms, levea loquuntur, ingentes stupent. p Arma amens capio, nee sat rationis in 
 aiinis. <i Erasmus. 
 
30 Bemociitus to tlie Reader. 
 
 all are not to be condemned, as those fantastical anabaptists vainly conceive. 
 Our Christian tactics are all out as necessary as the Eoman acies, or Greciaa 
 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 affaira, 
 all our studies, all our pleading, industry, and commendation lies under the 
 protection of warlike virtues, and whensoever there is any suspicionof tumult, 
 all our arts cease;" wars are most behoveful, et hellatores agricolis dvitati sunt 
 utiliores, as tTyrius defends: and valour is much to be commended in a wise 
 man; but they mistake most part, avferre,truculare, rapere,falsis Twminibus 
 virtutem vacant, &g. ('Twas Galgacus' observation in Tacitus) they term theft, 
 murder, and rapine, virtue, by a wrong name, rapes, slaughters, massacres, 
 &c. joaus et ludus, 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 v/orthy cap- 
 tains, '' brave men at arms, valiant and renowned soldiers, possessed with a 
 brute persuasion of false honour," as Pontus Huter in his Burguudian history 
 complains. By means of which it comes to pass that daily so many voluntas 
 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 ifthey 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, (Jtc, ut vulneribus 
 suisferrum hosiium hebetent, saith "Barletius, 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 
 iiigenii et eloqumtice, set out the renowned overthrows at Theremopylce, Sala- 
 mis, Maratlwn, Iiieak, Mantinea, CheroiicBa, Platcea. The Romans record 
 their battle at Cannas, 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 
 Prince; but as wise'' Seneca censures him, 'twas vox iniquissima et stidtissima, 
 'twas spoken like a Bedlam fool; and that sentence which the same "Seneca 
 appropriates to his father Philip and him, I apply to them all, iVow mirwres 
 fuere pestes mortalium quam inundaiio, qvAm conjlagratio, quibus, &c. they did 
 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 Murena. Onmes urtana res, omnia stndia, omnis forcnsis laus et indtistria latet in tntela et nriESidio 
 bellicae virtutis, et simu) atque increpiiit suspiclo tumnlttts artes illico nost.-is cont cefcinf + S^ 13 
 
 «Ciudeissimos SETissimosque latrones, fortissimos liabeii pvopugnatores, lidissimos dnccs habent binito 
 per uasione donati. " Jiobanns Hessus. Quibus oimiis in ami"! vur^li^„r,,™ ,riV- i"-' T^ 
 
 nee nllam esse putant vitam, qu£e non assueverit armis . Lib ™ ^i ScannerheS ""*^a v ,r ^' ""h \ 
 habiti, quam qui i. proeliis eecidissent. Brisonius de rep. Persarum Is folTw^' Td«fA i.,»nH^frt^ 
 Eomanis et G.a;cis. Idem Ammianus, lib. 23. de Pavthis Judicatur is s'ohifh;.;,,; ;„ , Lactantius do 
 fudeiit animam. De Benef. lib. 2. c. 1. e Nat. quast. lib. T fS,ter,2 AmnWt, irt.'S, K '','''" •" "t""'" 
 hist. Per oa^des et sanffuinem parare hominibii^Lcensum in c<.lum ptrt,tSn:SsaXTrca^8: 
 
Bomocntus to the 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, asPersians, Greeks, and Komans 
 of old, a.s modern Turks do now their commons, to encourage them to fight, ut 
 cadaiit infeliciter. " If they die in the field, they go directly to heaven, and 
 shall be canonized fur saints." (0 diabolical invention !) put in the Chroni- 
 cles, in perpetuam rei meinoriam, 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 institutioiiem nihil Iiabent, 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, 
 'honour, 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 besides 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 
 them,selves, (like those Celtes in Damasoen, with ridiculous valour, ut dedecoro- 
 sum putwent inuro ruenti se suhducere, a disgrace to run away for a ratten 
 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, 
 "ScBvU atnorferri 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 etfcelix scelus, virtus vacatur. 
 
 We measure all as Turks do, by the event, and most part, as Cyprian notes, 
 in all ages, countries, places, scevitice niagnitudo impunitatejn sceleris acquirit, 
 the foulness of the fact vindicates the offender. '' One is crowned for that 
 for which another is tormented: Ille crucem sceleris pretiuriitulit, 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 fecissct idem, eaderet sub judice moriira." 
 
 A poor sheep-stealer is hanged for stealing of victuals, compelled peradven- 
 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 have many 
 good men, wise men, learned men to attend upon him with all submission, as 
 
 « Qnoniam bella acertissima Dei flagella sunt quibus homlnum pertinaciam pnnit, ea perpetuS oWivione 
 sepelienda potiua quam memorix mandanda plerique judicant. Rich, Dinoth. pra?f. hist. Gall. ^ Cru- 
 
 entam human! generis pestem et peniiciem, dlvlnitatis nota insigniunt. ' Et quod dolendum, applausum 
 habent et occursum vm tales. '^ Herculi eadem povta ad ctelum patuit qui magnam generis humani 
 
 partem perdidit. »Virg. jEneid. 7. i>Homicidium quum coinmittiint singuli, crimen est, quum 
 
 publice geritur, virtus vocatur. Cyprianus. ° Seneca. Successful vice is called virtue. i Juven. 
 
 eDe vanit. scient. de princip. nobilitatis. 'Juven. Sat. 4. ePausa rapit, quod Natta reliquit. Tu 
 
 pesslmus omnium latro es, as Demetrius the Piiate told Alexander in CurHus. ^ Kon ausi mutire, &c. 
 
 .«80p. 'Improbum et stultum, si divitem multos bonos viros in scrvitutem habentem, ob id duntaxat 
 
 quod ei contingat aui-eorum numismatnm cumulus, ut appendices, et additamenta numismatum. Morus, 
 Utopia. 
 
32 Demozritus to the Beader. 
 
 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 tool, 
 a covetous wretch, a beast, &c, "because he is rich? ' To see svh exumxs 
 leonis onagrvm, 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 ? To 
 see a silly contemptible sloven in apparel, ragged in his coat, polite in speech, 
 of a divine spirit, wise 1 another neat in clothes, spruce, full of courtesy, 
 empty of grace, wit, talk nonsense 1 
 
 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 segetem, the Tribunal a labyrinth, so many 
 thousand suits in one court sometimes, so violently followed? To see injus- 
 tissimum scepe juri prcesidenfem, impium religioni, imperitissimum eruditioni, 
 otiosissimum labori, monstrosum humanitali? 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 himse]i,'^eunde7nfartumfacereetpimiref 
 "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-reorrow; 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 moi-e 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 quodfaciunt summis nati generibus ? he hath done no more than 
 what gentlemen usually do. ' Neque novum, neque niiruin, 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, 
 
 "t Warn quod turpe bonis, Titio, Seioque, decetat 
 Cvispinum " 
 
 For what would be base in good men, Titius, and Seius, became Crispinns. 
 
 " 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 io-nominious, 
 non minus enim tu/rpeprincipi multa suppUcia, quam medico multa funera, 'tis 
 
 kEorumq; detestantnr Utopienses Insaniam, qni divines honores iis impertiunt, onos sordidos et avaros 
 aiinoscunt; non alio respectuhonorantes quam quod dites sint. Idem lib 2 irvn 2 n^ 
 
 Uonat. ep. Ut reus innocena pereat, sit nocens. Judex damnat foras, quod in'tus oucratur m Sii^nniv^ 
 
 Apo. » Salvianus 1 . 3. de providen. " Ergo Judicium nihil est nisi publica merces i>t.trnniiir Di M 
 faciant leges ubi sola pecunia regnat ? Idem, p Hie arcentur hareditatibus liberi hie dimatiir hmi«alipX 
 falsum consnUt, alter testamentum corrumpit, &c. Idem. q Vexat censuri ™i mh». r di i . ?" 
 ■idem. ' Juven. Sat, 4. " Quod tot sint fures et mendici, rnSstmuum cuSt m.i ™ i "•'■ T'^^\ 
 prsceptores, qui discipuloa libentius verberant quam decent. Mo?S Utop lib f ' * ™'tantM 
 
Democritus to (lis Reader. 33 
 
 the governor's fault. Libentius verberant quam docent, as schoolmasters do 
 rather correct their pupils, than teach them when they do amiss. "'They 
 Lad more need provide there should be no more thieves 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 lustraUs et seculares, by 
 some more compendious means." Whereas now for every toy and trifle they go 
 to law, ''mugit litibus insanum forum, et scBvit inviceni discordantium rabies, 
 they are ready to pull out one another's throats; and for commodity " Ho 
 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 Socrate.s, Eia 
 Xantippej or some corrupt Judge, that like the "Kite in ^sop, while the 
 mouse and fi-og fought, carried both away. Generally they prey one upon 
 another as so many ravenous birds, brute beasts, devom'ing fishes, no medium, 
 ^omnes hie aut captantur aut ca2:itant; aut cadavera quce 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 tiirbulent 
 troop full of impurities, a mart of walking spirits, goblins, the theatre of hypo- 
 crLsy, a shop of knavery, flattery, a nursery of villany, the scene of babbling, 
 the school of giddiness, the academy of vice ; a warfare, uhi velis nolis pugiiaii- 
 dum, aut vincas aut succunibas, in which kill or be killed ; wherein every man 
 is for himself, his private ends, and stands upon his own guard. No charity, 
 'love, friendship, fear of God, alliance, affinity, consanguinity, Christianity, can 
 contain them, but if they be any ways ofieuded, 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 offices 
 of love and kindness, now revile and persecute one another to death, with more 
 than Vatinian 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 Eassa, make him away, or 
 instead of '' reward, hate him to death, as Silius was served by Tiberius. In a 
 word every man for his own ends. Our summum bonwin is commodity, and 
 the goddess we adore Dea moneta, Queen money, to whom we daily ofier 
 sacrifice, which steers our hearts, hands, 'afieotions, all: that most powerful 
 goddess, by whom we are reared, depressed, elevated, ''esteemed the sole 
 ■ commandress of our actions, for which we pray, run, ride, go, come, labour, 
 
 'Decemuntnr furi gravia et horrenda snpplicia, quum potius provldenelum multu foret ne fures sint, na 
 cniquam tarn dira furandi aut percundi sit necessitas. Idem. J' Boterus de augment, urb. lib. 3. cap. 3. 
 • E fratemo corde sangulnem eliclunt. « Milvus rapit ac deglubit- " Fetronius de Crotone civit. 
 
 ' Quid foi-um 1 locus quo alius alium circumvenit. " Vastum chaos, larvarum emporram, theatrum 
 
 hypocrisies &c " Nemo caslum, nemo Jusjurandnm, nemo Jovem pluris facit, sed omnes apertis oculi.5 
 
 bona sua computant. Petron. 'Plutarch, vit. ejus. Indecorum animatis ut calceis uti aut vitris, quffi ubl 
 fracta abiicimus nam ut de meipso dicam, nee bovem scncm vendideram, nedum hommem natu grandera 
 laboris sociura e Jovius. Cum innumora illius bencfioia rependero non posset alitor, interBci jussit. 
 
 ■■ Bencflcia eo usque Iseta sunt dum videntur solvi posse, ubi multum antevenere pro gratia odium redditiir. 
 Tac. ipaucis charier est fides quani pecunia. Salu.'it. I'l'rima fere vota et cunctis, iic. 
 
 D 
 
3 i Detnocritits to the Reader. 
 
 and contend as fishes Jo for a crumb that falleth into the water. It's not worth, 
 virtue, (that's honum tlieatraU) wisdom, valour, learning, honesty, religion, or 
 any sufficiency for which we are respected, but 'money, greatness, office, 
 honour, authority; honesty is accounted folly ; knavery, policy ; "nien 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 
 misei7." 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," How would Democritus have been affected 
 to see these things! 
 
 To see a mail turn himself into all shapes like a camelion, or as Proteus, 
 omnia transforttians sese in miracula rerum, to act twenty parts and persons at 
 once, for his advantage, to temporize and vary like Mercuiy 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 meny. 
 
 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 inaMet truncalum 
 videre, 'smile with an intent to do mischief, or cozen him whom he salutes, 
 *magnify hLs friend unworthy 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. 
 
 To see a 'servant able to buy out his master, him that carries the mace more 
 worth than the magistrate, which Plato, lib. ] 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, men 
 like apes follow the fashions in tires, gestures, actions : if the king laugh, 
 
 all laugh ; 
 
 "^Rides? majorc chachinno 
 
 Concutitur, liet si lachrymas conspexit amici." 
 
 "Alexander stooped, so did his courtiers; Alphonsus turned his head, and so 
 did his parasites. "Sabiiia Poppea, Nero's wife, wore amber-coloured hair, 
 so did all the Roman ladies in an instant, her fashion was theirs. 
 
 To see men wholly led by affection, admired and censured out of opinion 
 without judgment : an inconsiderate multitude, like so many dogs in a village, 
 
 similes vel centaiiris sm-sum homines, deorsum eqS "pricemis sit r?,^!!':,'™'''- ■.. /J'-?Selapho 
 
 pulveris tcrreni viUa mancip.a. '^neas Silf . AiSr?l,L^„^ } proraittunt, ipsi interim 
 
 Cyp. ad Donatum. * Love and hate are Uke tl^e two end^nfl r,l, ? °' f«"™t. blandiri ut fallant. 
 other maiies less. ' Ministri loeStta es its Znin, m^n ? «'^'' "'« '""' multiplies, the 
 
 patronus. . « Qui terram colnllll^n "jSpasX u^"q\T o^m^^^^^ "^ ^*?^"^ I-™ 
 
 discumt qui calces aliis facit. • Juven. Do you lau^li ? he is SmLn ht .f^lT ^f S'aantur, discalceatus 
 also when he has heheld the tears of his friend?^ wBolii, Ub 4 do repSb can S?^'"*!'- ^ehter : he weeps 
 capUlos Lahiut succiueos, e.xiude (actum ut omnes puella: komans col?i^^ Ulum affectlmr '' "^^^ ^^ 
 
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 at 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, or 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 «a!io{iXi'a» of our times, a man bend all his forces, means, 
 time, fortunes, to be a favourite's favourite's favourite, <fec., 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 sciivener 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, curl hair, &o., sooner get preferment than a 
 philologer or a poet. 
 
 To 'see a fond mother, like j3Esop'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; 
 + 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 decoUari malunt quam 
 verberari, 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. 
 
 J edit aamnatos. Juv. ' Agrippa ep. 28. 1. 7. Quorum cerctoum est in ventre, ingenium In patinis. 
 » Psal They eat up my people as bread. " Absumit hajres cjecuba dignior servata centum clavibus, et 
 
 mero distinguet pavimentis superbo, pontiflcum potiore ccenis. Hor. * Qui Thaidem pmp;ere, mflare 
 
 tibiam, crispare ciines. ' Doctus spectare lacunar. « Tullius, Est enim propnum stultitise aliorum 
 
 ceraere vitia, oblivisci suornm. Idem Aristippus Chariderao apnd Lncianum. Omnmo stultitiaj cujusdam esse 
 puto &c. + Execrari publico quod occulte agat. Salvianus lib. de pro. acres ulciscendis Vitus quibus ipsi 
 vehementer indulgent = Adamus eccl. hist. cap. 212. Siquis damnatus fuerit, latus es.se gloria est; nam 
 laehrymas et planctura cfflteraque compunctionum genera qu» nos salubria ceusemus, ita abominautur Dam, 
 ut nee pro peccatis nee pro defunctis amieis ujli flere liceat. 
 
36 Democritus to the Reader. 
 
 Tosee wise men degraded, fools preferred, one govern towns and cities, a,nd ye b 
 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 father 
 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. viveret Democritus ! 
 
 " 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! 
 (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 that which TuUy so much wished it were written in 
 every man's foi'ehead, Quid quisque de republica 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 sitnul rumores et susurros. 
 
 " Spea hoTniniim cfficas, morbos, votumque labores, 1 " Blind hopes and wishes, their thoughts and affairs, 
 Et passim toto volitantes SBthere curas." | Wliispers and rumours, and those fl>ing cares." 
 
 That he could cuhiculorum ohductas foras reclud&re et seer eta cordium penetrare, 
 which ' Oyprian desired, open doors and looks, shoot bolts, as Lucian's Galliis 
 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 place, '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? Hmc sani esse hominis quis sanus juret Orestes? Can all 
 the hellebore in the Anticyrte 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 2}auci 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 phyisician; 
 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 
 
 * Orbi flat leges foras, yix ftimulum regit sine strepitu domi. 'Quicquid ego volo hoc vnlt mater mea, 
 et quod mater vult, facit pater, e Oves, olim mite pecus, nunc tam indomitum et cdax ut homines devorent, 
 &e. Morns Dtop. lib. 1. iDiversos variis tribuit natma furores. tDemocrit. ep. prajd. Uus dejerantes 
 et potantes deprehendet, hos vomentes, illos litigantes, insidias molientes, sutfran-antes, venena misceutcs, in 
 amicorum accusationem subscribentes, hos gloria, Ulos ambitione, cupiditate, mente captos, &c. 'Ad 
 
 Donat. ep. 2. 1. 1. si posses in specula sublimi constitutus, &c. k Lib. 1, de nup. Philol. in qua quid 
 ^'■t'^L!; ^r™,?" T^f' qnotidianis motibus agitarent, relucebat. ' Jupiter contingat milii aurum iiaire- 
 ditds, &c Multos da, Jupiter, anno^. Dementia quanta est hominum, turpissima vota diis insusniTant, si quia 
 admoventam-em, conticescunt; et qui id scire homines nclunt, Deo narrant. Senec. ep 10 1 1 t Plautus 'i 
 • Ont'?a.?Z''„°™fL f r'' "f""" jugere obtinerier. » Koque gi-avior morbus quo ignotior periclitanti. ' 
 
 Quae Iffidunt oculos, festmas demere; si quid est aniraum, differs curandi tempos in annum Hor •> SI 
 
 caput, cnis dolet, brachium &c. medicnm accersimus, rcete et honeste, si par etiam iSdistria in animi 
 morbis poneretur. Joh. Pelenus Jesuita. lib. 2. de hum. affec. morborumque oura "'""^'"^ '" s™™' 
 
Democritus to tlie Reader. 37 
 
 our passions, as so many wild horses, one in disposition, another in habit; one 
 is melancholy, another mad ; " and which of us all seeks for help, doth acknow- 
 ledge his error, or knows he is sick ? As that stupid fellow put out the candle 
 because the biting fleas should not find him; he shrouds himself in an unknown 
 habit, boiTowed titles, because nobody should discern him. Every man thinks 
 with himself, Egomet videor mihi scmus, 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 laud 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 think 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 and asses that are not affected 
 
 as he is, ' nil rectum, nisi quod placuit sibi, ducit, that are not so minded, 
 
 ' {quodque voluni homines se bene velle putant,) all fools that think not as he 
 doth : he will not say with Atticus, Suam qtiisque sponsam, mihi meani, let 
 every man enjoy his own spouse; but his alone is fair, suu^ amor, <&c., and 
 scorns all in respect of himself, "will imitate none, hear none ''but himself, as 
 Pliny said, a law and example to himself. And that which Hippocrates, in his 
 epistle to Dionysius, reprehended of old, is verified in o'ur times, Quisque in 
 alio superfluwin 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 
 his fellow foxes cut off 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 pecus,) so thou and thy sectaries are only 
 wise, 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, Aliend 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 tefabula narratur, he may take himself by the 
 nose for a fool; and which one calls inaximum slultitice spedinen, 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 haberi, saith 
 J 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, " Ilei mihi, 
 insanire me aiuni, quum ipsi ultrd insaniant. We accuse others of madness, 
 
 fEt qnotnaquisiiue tamen est qui contra tot pestes medicnm requirat vel ffigrotare se agnoscat ? ebiillit 
 ira, &c. Et nos tamen jegros esse negamus. Incolumes medicum recusant. Prajsens setas stultitiam priscis 
 exprobrat. Bud. de affec. Ub. 5. i Senes pro stultis habent juvenes. Balth. Cast. 'Clodius accusat 
 
 majchos. * Omnium stultissimi qui auriculas studiose tegunt. Sat. Menip. " Hor. Epist. 2. 
 
 ■Prosper. » Statim saplunt, statim sciunt, neminem reverentur, neminem imitantur, ipsi sibi exemplo. 
 
 Flin. epist. lib. 8, "Nulll alteri sapere concedit, ne desipere videatur. Agrip. fOmnis orbis persechio 
 
 a Persls ad Lusitaniam. % 2 Florid. " August. Qualis in oculis hominum qui inversis pedibus arabnlat, 
 talis in oculis sapientum et angelorum qui sibi placet, aut cui passiones dominajitur. ' Plautus Menechmi. • 
 
38 Bemoan tus to ilk Reader. 
 
 of folly, and are the veriest dizzards ourselves. For it is a great sign and 
 property of a fool (whicli Eccl. x. 3, points at) out of pride and self-conceit 
 to insult, vilify, condemn, censure, and call other men fools {Nan videmus 
 mantica quad a tergo 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 * oflnce to be a most grievous poler himself This 
 argues weakness, and is an evident sign of such parties' indiscretion. ^Peccat 
 uter nostrum cruce dignius ? "Who is the fool now?" Or else peradventure 
 in some places we are all mad for company, and so 'tis not seen, Satietas erroris 
 et dementicB, pariter absurditatem et admirationem toUit. 'Tis with us, as it was 
 of old (in ' TuUy'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, 
 
 "Nimiram insanus paacis viaeatnr ; eo qtiod | " When all are mad, where all are like opprest 
 
 Maxima pars hominum morbo jaetatur eodem." j 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 amabilis insania, et mentis gratisninius 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 epicui'e, a covetous man, an ambitious man, of his irregular course, 
 wean him from it a little, pol me occidistis amid, he cries anon, you have 
 undone him, and as ^a "dog to his vomit," he returns to it again; no per- 
 suasion will take place, no counsel, say what thou canst, 
 
 " Clames licet ct mare coelo 
 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, libenter 
 erro, nee 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 responde ? are they ridiculous? 
 cedo qvemvis arhitrum, are they sance ineniis, sober, wise, and discreet ? have 
 they common sense 1 "uter est inscmior horum? I am of Democritus' 
 
 * Governor of Asnich by Cfesar's appointment, r Kunc sanitatis patrocinium est insanientinm turha Sen 
 z Pro Koseio Amcrmo, et quod inter omnes constat insanissimus, nisi inter eos, Qui iS au"oue hiVaniun,' 
 "Necesse est cum iiisanientibus furere, n s solus relinqueris. Petroniiis b nf,'„„r;Jf 1'^ 1 insanmnt. 
 st^ltiti.^ qua me insanire putas. = Stiltum me fateor^ceat cone d™ veru,? Zu" etUm fnfanumTo^ 
 <■ Odi nee possum cupiens nee esse quod odi. Ovid. En-ore grato libenter omnes insnnirr,,!? insanum. Hoi. 
 scortuin vitiE pr.Tponit, iracundus vlndictam ; fur prsdam Sasitus Julam n:^fbfri^^,^\ ■*■'"'"""■ 
 
 opes, &e., odimus ha=c k accersimns. Cardan. 1. 2. de conso Prov xxW ™*'»°^.''^. h™'"-ff. avarus 
 
 out, and confound the sea and sky, you still address a deaf man. Jipiutarch Vrvnt = "n°T'' ''-'"' '^^ 
 
 Clem. Alex. vo. b Non persuadebis, eti.imsi persuaseris . Tullv fSo'^n-, """"■"" 
 
 qnam cum aliis bene sentire. ■ Qui inter hos enutriuntur, non maris san»ve no>,,ni/ „?,"^ '? ."^''"'™,> 
 bcneolere. Patron. »Persiu3. ■ Hor. 2. ser. whi h of tto^ is the more ma^ ''"''°' "1"' "" '='^"'" 
 
DemocrUus to tlie Header. 39 
 
 opinion for my part, I hold them worthy to be 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 Anticyrse, in the " ship of fools" for com- 
 pany together. T 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 j for what said our comical Mercury? 
 
 "1 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 
 (Bque ac tii. 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 of 
 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 oflence, 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 opinion that they had attained to perfection of knowledge already, even 
 before they had gone half way," too forward, too ripe, 2}^'ceproperi, too quick 
 and ready, ' did prudentes, citd pii, citd mariti, citb palres, cito sacerdotes, citd 
 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 thing wex'e now found, we should all fight 
 for it, as the three goddesses did for the golden ap])le, we are so wise : we have 
 women politicians, children metaphysicians j every silly fellow can square a 
 circle, make perpetual motions, find the philosopher's stone, interpret 
 Apocalypses, 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 efiect, yet for some reasons is to be repeated 
 (and by Plato's good leave, I may do it, - Ji; tS «<xx« f«9iv oMe. e)>a,.T£.) "Fools 
 (saith David) by reason of their transgressions," &c. Psal. cvii. 17. Hence 
 Musculus infers all transgressors must needs be fools. So we read^Eom. n. 
 "Tiibulation and anguish on the soul of every man that doeth evilj" 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 
 
 "Vesanuraexagitantpueri.mnuptsquepuelte. .Plaut„s. ;?,?,VM'i;w™ nroSS 
 
 Bililtitiam Plinlus vocat. 7. epist. 21. quod semel dixi, flxum ratumque srt -Multi sap.en e p ocuWu^io 
 faissent. si se non putassent jd sapienti.is summum pcnenisse. ' Idem. * Plutai elms bo one 
 
 Detmsapientlori; " Tanf p. .T.sentibus plena est ruminibus, ut facilius possis deum quam hommem 
 
 invonii-e. » Fulchrum bis diceve non nocet. " JIalelactois. 
 
40 Deinocritiis to llie Reader. 
 
 folly and madness. ^ Prohas quis nohiscum vivit ? Shew me an honest man, 
 m,tw mains qui non stultus, 'tis Fabius' aphorism to the same end. Itnon^ 
 honest, none wise, then all fools. And well may they be so accounted: for 
 who will account him otherwise. Qui iter adornat in occidentem, quum pro- 
 percvret in orientem? that goes backward all his life westward when he is 
 bound to the east ? 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?" 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 i^rould 
 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 oifensive 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 cupiet, metiiet quoque porro, 
 
 Qui metuena vivit, liter milii non erit unquam.' " * 
 
 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? 
 ' Martalis nemo est quern no7i 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, stupilied, and void of common 
 sense : "For how (saith he) shall I know thee to be a man, when thou kickest 
 like an ass, neighest like a horse after women, ravest in lust like a buU, 
 raveiiest 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, magnificam vocem, an heroical speech, " A fool 
 still begins to live," and accounts it a filthy 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 Wlio can find a faitl\ful man ? Prov. xx. G. * In Psal. xlix. Qui momentanea sempitemiSj qui dila- 
 
 pitlat lieri absentis laonaj mox in jus vocandus et damnandus. apgi-quam ridiculum est homines ex animi 
 sentcntiavivcrc, et quae diis ingi-ata sunt exequi, et taraen a solis diisvelle salvos fieri, quum propria salutis 
 curam abjecerint. Tlieod. e. 6. de provid. lib. de curat, grsec. affect. •> Sapienrf'sibi qui iraperiosus, &c. 
 
 Hor. 2. ser. 7. "^ Conclus. lib. de vie. offer, certum est animi morbis laborantes pro mortuis censendos. 
 
 ■iLib. de sap. UW timer adest, sapientia adesse nequit. * He wlio is desirous, is also tearful, and he 
 
 who lives in fear never can be free. '^ Quid insanius Xerxe Hellespontum verberante ? &c. * Eccl. xxi. 12. 
 Whore is bitterness, there is no understanding. Prov. xii. 16. An angry man is a fool. b3 Tusc. Injuria 
 in sapientem non cadit. i' Horn. 6. in '2 lipist. iid. Cor. Hominem te agnoscere nequeo, cum tanquam 
 
 asinus recalcitves, lascivias ut taurus, hinnias ut equus post mulieres, ut ursus ventri indulgeas, quum rapias 
 ut lupus, &c., at, iuquLs, formam hominis habeo. Id magis terret, quum feram humana specie videre me putcm. 
 ' Epist. lib. 2.13. Stultus semper mcipit vivere, foeda hominum levitas, nova quotidie f undamcnta vitas 
 punere, novas spcs, &c. 
 
Democritus to tlie Read&r. 41 
 
 the rest; dementem senectutem, Tiilly exclaims. Therefore young, old, . 
 middle age, all are stupid, and dote. 
 
 * j^neas Sylvius, amongst many other, sets down three special ways to find 
 a fool by. He is a fool that seeks tliat 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 AtliencBUs, secunda graliis, horis et Dyonisio: the 
 second makes merry, the third for pleasure, quarta ad iiisaniam, 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 ? No7ine supra 
 omnemfarorem, supra o-mnein, insaniam reddunt insanissimos? I am of his 
 opinion, they are more than mad, much woiise than mad. 
 
 The ^Abderites condemned Democritus for a mad man, because he was 
 sometimes sad, and sometimes again profusely merry. Hdc Patria (saith 
 Hippocrates) oh risuinfarere et insanire diount, his countrymen hold him mad 
 because he laughs ; 'and therefore " he desires him to advise all his friends 
 at Rhodes, that they do not laugh too much, or be over sad." Had those 
 Abderites been conversant with us, and but seen what " fleering and grinning 
 there is in this age, they would certainly have concluded, we had been all out 
 of our wits. 
 
 Aristotle in his ethics holds /celix 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 his own laws, as we will ourselves: who hath this liberty? who is free? 
 
 -" " sapiens sil)ique iraperiosus, 
 
 Quern neque pauperis, neque mors, ueque vincula terrent, 
 Eesponsare cupidinibus, contemnere honorcs 
 Fortis, et in seipso totus teres atque rotuudus." 
 "He is wise that can command Ills own will, 
 Valiant and constant to himself still, 
 Whom poverty nor death, nor hands can Iright, 
 Checks his desires, scorns honours, just 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/odix. But no man is happy iu 
 
 this life, none good, therefore no man wise. iBari quippe honi For one 
 
 virtue you shall find ten vices in the same party; pauci Prometliei, multi 
 Epimetlid. We may peradventure usurp the name, or attribute it to others 
 for favour, as Carolus Sapiens, Philippus Bonus, Lodovicus Pius, (fee, and 
 describe the properties of a wise man, as Tully doth an ora,tor, Xenophon 
 Cyrus, CastUio a courtier, Galen temperament, an aristocracy is described by 
 politicians. But where shall such a man be found? 
 
 "Vir bonus et sapiens, qualemTixrepperitunum 1 ■' A wise, a good man in a million, 
 Millibus 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, and every man advised him what to put in it, he reserved it to keep 
 
 »De curial. miser. Stultua, qui quaerit quod nequit invenire, stultus qui quarit quod nocet inyentum, 
 stultus qui cum plures habet calles, deteriorem deligit. Mihi videntur omnes delm amentes, &c. ^ Ep^ 
 
 liamaeeto i Amicis nostris Hhodl dicito, ne nimium rideant, aut nmimm tnstes sint. " Per multum 
 risuni^poteris cognoscere staltum. Offic, 3.' c. 9. » Sapientes liberi. stulti servi, llbertas est potestas, &c. 
 "ilor. 2. ser. 7. t Juven. " Good people are scarce." 
 
42 Bemocritus to iJie Header. 
 
 Homer's works, as the most precious jewel of human wit, and yet "Scaliger 
 upbraids Homer's muse, Nutricem insance sapienticB, a nursery of madness, 
 "impadent 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 Lactantius 
 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 him." 
 Cai-dan, 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 Ptolomseus, Plotinu."?, Hippocrates. Scahger 
 exercitat. 224, scoffs at this censure of his, caUs some of them carpenters and 
 mechanicians, he makes Oalen fimhriam Hippocratis, a skirt of Hippocrates: 
 and the 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 modum 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, *3Iajoresque 
 nostras ad presentes collatos justi 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 themselves, you have heard 
 before. We are worldly-wise, admire ourselves, and seek for applause : but 
 hear Saint '"Bernard, quanto magisforas es sapiens, tanto magis intus stultus 
 ejjUcm-is, &c. 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 ; sanctam insaniam Bernard calls it 
 (though not as blaspheming ^ Vorstius, would infer it as a passion incident to 
 God himself, but), familiar to good men, as that of Paul, 2 Cor. " he was a 
 fool," &c. and Rom. ix. he wisheth himself to be anathematized for them. 
 Such is that drunkenness which Ficinus speaks of, when the soul is elevated 
 and ravished with a divijie taste of that heavenly nectar, which poets deci- 
 phered by the sacrifice of Dionysius, and in this sense with the poet, Hnsanire 
 luhet, as Austm exhorts us, ad ebrietatem se quisque paret, let's all bemad and 
 Mrunk. 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 Greeks, 
 Fos Grcsci semper pueri, vos Britanni, GaUi, Germani, Itali, &c. you are a 
 company of fools. 
 
 Proceed now h partihus ad totum, or from the whole to parts, and you shall 
 find no other issue, the parts shall be sufliciently dilated in this following 
 Preface. The whole must reeds follow by a sorites or induction. Every 
 multitude IS mad, "6 Aa muUorum capitam, (a many-headed beast,) precipi- 
 t.ite and rash without judgment, stultum animal, a roarinc^ rout "Eoger 
 Bacon proves it out of Aristotle, Vukjas dividi in oppositum contra sapientes, 
 
 lo^gl'TuSendus, m^vi^eo""' '."^'frconn-JSuium ' ^l' 'I' '^™"«'' '"*™ ««1^='-^' ™lo, .„„ est 
 ad suhtil. in Seal! fol. 1220. u™b T de sw v Vi ij'™'. T"'" '^'"'•''"P'- ^'■"™- ' AcHone 
 
 stultitia, totum dementia, quicqnid tocis in lioc mundo nrate^-^n; ,iw°' '"'? '°"™ est vanitas, totum 
 de miser, hom. »in 2 Platnnis dial 1 dp w„ ' , ?f ■'"" ''°'"' Propter Deum fads. Ser. 
 
 . Virg. I. Eel. 3. .Ps. ineU i^'bTtu; rt ub'rSte domfts 'iZScl°TV'' ^'^ 11'^^ ''°"''- 
 
 Tim. sicerdos jEgj-ptius. c Hov vul^ns in^anmi, d%„t » ,. ? . ' '"■ Austin. njn Phitonis 
 
 iU 1. c. 8. Hog. fl Epist. de seem. Vn? e? natTs.-non it';judLiam ^ruiso"."'""^' ^" ^" ^"^'- '"^- 
 
Democritus to tlie Reader. 43 
 
 q\iod vulgo videtur verum, falsum est; that whicli the commonalty accounts 
 true, is most part false, they are still opposite to wise men, but all the world 
 is of this humour (vulgus), 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, moves 
 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 produce such arguments till dark night : if you should hear the 
 rest, 
 
 « Ante diem danso component vesper Olympo : " I " ^I'^^sh such a train of words if I sliould rnn 
 ^ r J i' I llie day would sooner tlian tlio tale te 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, &c., 
 owls, bats, nightbirds, but that artificial, which is perceived in them all. ^ 
 Remove 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 
 sidlenness, 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, (fee. Of all other, dogs are most 
 subject to this malady, insomuch 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. 
 I'or where you shall see the people civil, obedient to God and princes, j udicious, 
 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, uhi 
 incolce nitent, as old ' Cato said, the people are neat, polite and terse, uhi lene, 
 beateque vivunt, which our politicians make the chief end of a commonwealth; 
 and which ^Aristotle Polit. lib. 3, caj). 4, calls Goimnujie bonum, Polybius 
 lib. 6, optahilem et selectum statmn, that counti-y 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 
 
 •Dc occult. Philosoph. 1. 1. c 25 et 19. ejnsd. 1. Lib. 10. cap. i. f See Lipsius epist. eDe 
 
 politia illustrium lib. 1. cap. 4. ut in humanis covpnvibus variae accidnnt mutationcs coniorls, animique, sio 
 in republica, &c. hubi re^es philosophantur, Plato. i Lib. de re rust. "^ Vel publicam utilitatem : 
 salts publica suprema lex esto. Beata civitas nou ubi pauci beati, Bed tota clvitas beata. Plato quarto de 
 Tepnblica. 
 
44 Bemocritus to tlie Header. 
 
 and poor towns, villages depopulated, the people squalid, ugly, uncivil ; that 
 kingdom, that 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, m 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 Alexcmdretta, 
 Bantam, Pisa, Durazzo, S. John de UUoa, cfcc, or in danger of the sea's con- 
 tinual inundations, as in many places of the Low Countries and elsewhere, 
 or near some bad neighboiu-s, 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, Rye 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 inestimable 
 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 Echovius, a Spanish 
 chorographer, above all other cities of Spain, commends " Borcino, in which 
 there was no beggar, no man poor, &c., 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, (fee, 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, simoniacal 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 laws and customs, breaking privileges, general oppressions, seditions, &c., 
 observed by "Aristotle, Bodin, Boterus, Junius, Amiscus, &c. I will only point 
 at some of the chiefest. ^ Impotentia guhernandi, ataxia, confusion, ill-govern- 
 ment, which proceeds from unskilful, slothful, griping, covetous, unjust, rash, 
 or tyrannizing magistrates, when they are fools, idiots, children, proud, wilfu], 
 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, Russia, ' 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 Mantna va misera niminm vicina Cremonse. ■» Interdum 4 feris, ut olim Mauritania, &c. "Deliciis 
 Hispania: anno 1604. Nemo mains, nemo pauper, optimus quisque atqne ditissimus. PiesancteqneviTebant, 
 aimmaqnecumyenerationeetfamore, divine cultui,sacrisque rebus incumbebant. °PoUt 1 6 c 3. 
 
 PBoterus Polit. lib. 1 c. 1. Cum nempe princeps rerum gerendarum imperitus, segnis, oscitms, auime 
 fsTnr 'FvXwk^Mj-'™' "^'a, 'Non viKet respubllca cujus caput inflrmatur. Sallsburiens s, c. V 
 ' See Dr. Fletcher s relation, and Alexander Gagninus' history. > Abundans omni divitiarnm afHiipntia 
 
 tS aSuS^!"'"*^' '^'™'°" "= ^"''°'^- ' ^'°' """^ ^»'' -""^^ ^ le^tCeO iS taeS! a "orXs 
 
Democritiis to the Reader. 45 
 
 almost waste, by the despotical government of an imperious Turk, intolerabili 
 servitutis jugo premitur ("one saith) not only fire and water, goods or lands, sed 
 ipse spiritus ah insolentissimi victoris 2>endet nutu, sucli is 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 stranger, it would grieve his heart to behold them." Whereas ' Aristotle 
 notes, NovoB exactiones, nova onera imposita, new burdens and exactions daily 
 come upon them, like those of which Zosimus, lib. 2, so grievous, ut viri 
 itxores, patres filios prostituerent ut exactoribus e questu, (fee, they must needs 
 be discontent, hinc civitatum geinitus 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 complainings 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 princes and potentates are immoderate in lust, hypocrites, 
 epicures, of no religion, but in shew : Quid hypocrisi fragilius 1 what so brittle 
 and unsure ? what sooner subverts their estates than wandering and raging 
 lusts, on their subjects' wives, daughters % to say no worse. That they should 
 facem, prmferre, 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, Appius 
 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 Cruelfs 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, griping, corrupt, 
 'covetous, avaritice mancipia, ravenous as wolves, for as Tully writes: qui 
 prceest prodest, et qui pecudibus prceest, debet eorum ut'ditati inservire : or such 
 as prefer their private before the public good. For as 'he said long since, res 
 privatm publicis semper officere. Or whereas they be illiterate, ignorant, 
 empirics in policy, ubi deest facultas ^virtus {Aristot. pol. 5, cap. 8,) et scientia, 
 wise only by inheritance, and in authority by birth-right, favour, or for their 
 wealth and titles; there must needs be a fault, "a great defect: because as 
 an ' old philosopher afSrms, such men are not always fit. " Of an infinite 
 number, few noble are senators, and of those few, fewer good, and ot 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." 
 
 "Eomulus Amascns. » Satellicus. Si quis incola vetm, non afmosceret, si quis percgrinus, ingemis. 
 ceret. J Polit. 1. 5. c. 6. Crudelitas principum, impunitas scelerum, violatio legum, pcciilatus pecumte 
 publicse, etc. ' Epist. " De increni. uib. cap. 20. subditi miseii, rcbe les, desperati &c 
 
 ^K. Darlintjton. 1590. conclu,sio libii. = Boterus 1 . a. c. 4.. Polit. Quo fit ut aut i-ebu,s dosperatis exulOTt, 
 aut conjui-atione subditormn crudelissime tandem trucidentur. " Mutuis odiis et cajdibus exliausti, &c. 
 'Lacra es malis, seeleratisque cau,sis. ' Sallust. ^For most part we mistake the name of Po it - 
 
 clans, accounting sueli as read Macliiavel and Tacitus, great statesmen, that can dispute ot poiiticii 
 precepts, supplant and ovevtlirotv tlieii- adversaries, enrich themselves, get honours, dissemble; but what is 
 this to the bene esse, or preservation of a Commonwealth ? " Imperium suapte sponte eon-uit. A] ul. 
 Prim. Flor. Ex innumerabilibus, pauci Seiiatores geuere nobiles, e consulanbas pauci bom, e boms adhue 
 paud erudlti. 
 
46 Demom-itus to tlie Reader. 
 
 For as the " Princes are, so are the people; Qualis Rex, talis grex: and 
 which ' Antigomis right well said of old, qui Maoedonice regem erudit, omwi 
 etiam. mbditos erudit, he that teaches the king of Macedon, teaches all his 
 subjects, is a true saying still. 
 
 " For Princes are the glass, the school, the book, _ 
 Where suhjects' eyes do learn, do read, do look. 
 
 , " Velocius et citius nos 
 
 Covrumpimt vitiorum exenipla domestica, magnis 
 Cum subeant animos auctoribus." • * 
 
 Their examples are soonest followed, vices entertained, if they be profane, 
 ii-religious, 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 (i ''""' '^■'^'^"' ^f^""'" «»' '""'""py''". 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, Profligatce 
 famcB ac viice. 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 
 Eome, 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. ^Crw- 
 inenimulga natio, (be. A purse-milking nation, a clamorous company, gowned 
 vultures, ' qui ex injuria vivent et sanguine civium, thieves and seminaiies of 
 discord ; worse than any polers by the highway side, auri aceipitres, auri exfe- 
 rehronides, pecuniarum hamiolae, quadruplatores, curiae harpagones, fori tinti- 
 nahula, monstra hoininum, inangones, <Ssc., 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 
 bdla externa, faines, morhive, 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, 
 imtil 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. JUxp&rto crede (saith ' Salisburiensis) in manus eorum miUies incidi, et 
 
 kNon solum vltia concipiunt ipsi prineipes, sed etiam infunduut in civitatem, plusque exemplo ouam 
 peccato nocent. Cic. I . de legibus. i Epist. ad Zen. Juven. Sat. i. Paupertas seditionem giguit et 
 
 maleficmm, Arist. Pol. 2. c. 7. * Vicious domestic examples operate more quicldy upon us when 
 
 suggested to our minds by high authorities. «> Sallust. Semper in eivitate quibua opes nulUe sunt, 
 
 boms invident, Vetera odere, nova exoptant, odio suarum rerum mutari omnia petunt. » De legihus 
 
 profiigatas in rcpub. disciplinas est indicium jurisperitoi-um numerus, et medicorum copia » In prsef stud 
 juris. Multiplicantnr nunc in teiTis ut locusts) non patria: parentes, sed pestes, pessimi homines maiore ex 
 parte superciliosl, contentiosi, &c., licitum latrocinium exereent. PUousa epid. loquieleia turba, vultures 
 togati. 1 Bare. Argen. •• Juriseonsulti domus oraculum civitatis. Tully. "Lib 3 'Lib 3 
 
 "Lib. 1. derep. Gallorum, iacredibilemreipub. perniciem afferimt. »Polycrat lib 
 
Deinocritus to t/ie Header. 47 
 
 CItaron immitis, qui nulU pepercit unquani. Ids longe dementior est ; " I speak 
 out of experience, I have been a thousand times amongst them, and Gharon 
 himself is more gentle than they; ^he is contented with his single pay, but 
 they multiply still, they are never satisfied," besides they have damnijkas 
 linguas, as he terms it, nisi/anibus argenteis 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 huniilium, to help them to their right, 
 patrodnantur afflictis, "but all is for their own good, ut loculos jyleniorum 
 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 iind 
 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 enridhed themselves, and beggared 
 their clients. And, as " Cato inveighed against Isocrates' scholars, we may 
 justly tax our wrangling lawyers, they do consenescere in litibus, 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- 
 ti'oversies, 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 thao 
 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 difitsrence 1 They had wont hereto- 
 fore, saith Austin, to end matters, per cominunes arhitros; and so in Switzer- 
 land (we are informed by ^ Simlerus), "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 plaintift 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 paucvlis cruculis aureis, with a few golden crosses, 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 j like that acede or 
 Sylala Laconica, so much renowned of old in all contracts, which '' Tully so 
 earnestly commends to Atticus, Plutarch in his Lysander, Aristotle polit.: 
 Tlmcydides, lib. 1. 'Diodorus and Suidas approve and magnify, for that 
 laconic brevity in this kind; and well they might, for, according to " TertuUian, 
 
 y la stipe contentns, et hi asses integros sibi multiplicari jubent. * Plus accipiuiit tacere, quamnosloqui. 
 "Totius injustitisB nulla capitalior,(niameorum qui cmnmaximedecipiunt, id agant,utboni viri esse videantur. 
 ■Nam quocunque niodo causa procedat, hoc semper agitur, ut locui impleantur, ctsi avaritia nequit 
 satiari. ' Camden in Norfolk : qui si nihil sit litium e juris apicibus lites tamen screre callent. «riu- 
 tarch. vit. Cat. causas apud inferos quas in snam fidera r^'ceperunt, patrucinio suo tuebuntur. <• Lib. 2. do 
 Helvet. repub, non explicandis, sed mohendis controversiis operam dant, ita ut lites in multi s annos extra- 
 hantur summa cum molestia utrisque ; partis et diim interea patrimonia exbauviaiitur. ^Lupum auribus 
 tenent. f Hor. f-'Lib. de Helvet. repub. Judices quocunque pago cunstituunt qui amicji aliqua transac- 
 tione, si fieri possit, lites tnllant. Ego majorum nostrorum simplicitatcm adir.iror, quisle causas gravissimas 
 composuerint; &c. ""Clenard 1. 1. ep. Si qua: controversiiE utraque parsjudicem adit, is semel et simnl 
 rem transigit, audit : nee quid ait appellatio, laclirymosffique morai noscont. > Camden. k Lib. 10, 
 
 epist. adAtticum, epist 11. 'Biblioth. 1. 3. "Lib. de Anlm. 
 
48 DemocrUus to the Reader. 
 
 certa sunt paucis, there is mucli more certainty in fewer words. And so was 
 it of old tliroughout : but now many skins of parchment will scarce serve turn ; 
 he 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 muUitudo perdentium etperewi- 
 tium, a destructive rout that seek one another's ruin. Such most part are our 
 ordinary suitors, termers, clielits, 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 many 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 vvith 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. 
 
 I could repeat many such particular grievances, which must disturb a body 
 I politic. To shut up all in brief, where good government is, prudent and wise 
 j princes, there all things thrive and prosper, peace and happiness is in that 
 1 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 sufiicient witness, that 
 in a short time by that prudent policy of the Romans, was brought from bar- 
 barism ; see but what Cassar 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, &c. I have 
 read a ' discourse, printed anno 1612. "Discovering the true causes why 
 Ireland was never entirely subdued, or brought under obedience to the 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 &c., 
 
 " Lib. major morb. corp. an animi. Hi non conveniunt ut dils more majorum sacra faciant, non nl Jovi 
 primitias offerant, ant Baccho commess itiones, sed anniversarius morbus exasperans Aslam hue eos coegit, 
 ut contentiones hie peragant. » 1 Cor. vi. 5, 6. p Stulti qnando (lemum sapietis ? Ps xlix. 8. 
 
 •.so Intituled, and preaclied by our Regius Professor, D. Prideaux; printed at London by Foslix Kingston, 
 1C21. q Of which Text read two learned Sermons. r Saipius bona materia cessat sine artifice, 
 
 babellicus de Germania. Si quis videret Germmiam urbibus hodie excultam, non diceret ut dim tristem 
 cultu, asperam coelo, terram informem, ' By his Majesty's Attorney General there. 
 
Democrilus to the Reader. 49 
 
 over against us; those neat cities and populous towns, full of most industrious 
 artificers, '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 huio 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 
 thousand 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 
 rivers 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 mEiny callages depopulated, &c. I think sure he would find 
 some fault. 
 
 I may not deny but that this nation of ours, doth lene audire apud exteros, 
 is a most noble, a most flourisliing kingdom, by common consent of all 'geo- 
 graphers, historians, politicians, 'tis unica velut wrx,''' and which Quintius in 
 Livy said of the inhabitants of Peloponnesus, may be well applied to us, we 
 are testudines testa sua 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 fortiuiate 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 no 
 less valour than fortune, have sailed round about the world." "We have besides 
 many particular blessings, which our neighbours want, the Gospel truly 
 preached, chiu-ch 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, <fec. 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 rd2nMicce, the boils of the commonwealth), many poor 
 people in all our towns. Civitatea ignohiles 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 malus genius of our nation. For as 
 "Boterus justly argues, fertility of a country is not enough, except art and 
 
 ' As Zeipland, Bemster in Ilollana, &c. >■ From Gaunt to Since, from Bruges to the sea, i(re. 
 
 'Ortelius, Boterus, Mcrcator, Meteranns, &o. * " The citadel par excellence." ~ Jam mde non mmus 
 helli gloria, quam humanltatis cultu inter florentissimas orliis Christian! gentes imprimis floruit. Camden 
 Brit, de Normannis. » Geog. Keclcer. yTam hieme quam sestate intrepide sulcant Oceanum, et duo 
 
 illorum duces non minore audacla quam fortune totius orliem terraj ciroumnavigarunt. Amphitheatro 
 Boterus. ^ A fertile soil, good air, &c Tin, Lead, Wool, Saffron, &c. » Tota Britannia unica 
 
 velut are. Boter. "Lib. 1. hist. 'Increment, urb. 1. 1. c. 9. 
 
 E 
 
50 Democritics to ilie Header. 
 
 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 in 
 Alsatia, a small province in Germany, 50 castles, an infinite number^ of vil- 
 lages, no ground idle, no not rocky places, or tops of hOls are un tilled, as 
 "Munster informeth 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 Diitchland (twelve mUes 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 jjarishes. Brabant, 20 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 hke 
 measure, at at least may have. But their ohiefest loadstone which draws all 
 manner of commerce and merchandise, which maintains their present estate, is 
 not fertility of soil, but industry that enrioheth them, the gold mines of Peru, 
 or Nova Hispauia 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 Eug- 
 land cannot compare with them. I dare boldly say, that neither France, 
 Tarentum, Apidia, 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 use 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, ^and will enforce 
 by reason of much manure, which necessarily follows, a barren soil to be 
 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 slothful, idle, their good husbandry, policy, and industry is decayed. 
 Nonfatigata aut eJtBta humus, as 'Columella well informs Sylvinus, sednosbra 
 fit inertia, &c. May a man believe that which Aristotle in his politics, Pau- 
 sauias, Stephanus, Soi^hianus, Gerbelius relate of old Greece? I find hereto- 
 
 cr„tm?!!'^Ttf l^'?„i'°!'f»"°\?'i'?^'' "'' <:="'=i="'™'"''*"«, licet ea natio rcnim omnium copia abimdet. 
 oS ortU Fr„n/„f ?^«l Villarum non est immerus, imllus locus otiosus aut ineultus. fChvtreus 
 
 oiat. edit Francof. 1683. eMaEmusGeog. >> Ortelins e Vaseo et Pet de Medina ' i An 
 
 hundred families meaeh. J P„,nili multitndo diligente eultura fceimdat solum Boier, 1. 8 c. 3, 
 
 *Oiat.3o, Terra utiovesstatulantur optima agiicolis Ob stercus. 'JJerorust 1 2 can 1 The soil 
 
 is not tired or e.xliausted, but has heeome barren tbrongii our sloth. >e lust. i. i. cap. i. ihe sou 
 
Bemocrittos to tlie Reader. 51 
 
 fore 70 cities in Epirus overthrown by Paulus ^milius, a goodly province in 
 times past, "now left desolate of good towns and almost inhabitants. 62 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 urhes per Peloponnesum dispersas, 
 so many delicate and brave built cities with such cost and exquisite cunning, 
 so neatly set out in Peloponnesus, °he should perceive them now ruinous and 
 overthrown, burnt, waste, desolate, and laid level with the ground. IncrediUle 
 dictu, (be. And as he laments, Quis taliafando Temper et a lachrymis? Quis 
 tam durus autfei-reus? (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 ^lian of old Italy? There were in former ages 1106 cities: Blondus 
 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, Lela.nd 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 
 mined, villages depopulated, &c. The lesser the territory is, commonly, the 
 richer it is. Parvus sed bene cultus ager. As those Athenian, Lacedaemonian, 
 Arcadian, Aelian, Syoionian, Messenian, &c., commonwealths of Greece make 
 ample proof, as those imperial cities and free states of Germany may witness, 
 those Cantons of Switzers, Eheti, Grisons, W"alloons, Territories of Tuscany, 
 Luke and Senes of old. Piedmont, Mantua, Venice in Italy, Ragusa, &c. 
 
 That prince therefore, as ^ Boterus adviseth, that will have a rich country, 
 and fair cities, let him get good trades, privileges, pauiful inhabitants, arti- 
 ficers, and sufl'er no rude matter un wrought, as tin, iron, wool, lead, &c., to be 
 transported oiit of his countrj',— ''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 hundi'ed 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 Sjjain, many in France, Germany, have none 
 
 ■" Hodic urbibus desolatur, et magna ex parte incolis destituitur. Gerbelius desc. GraBcije, lib. 6. "Videbit 
 eas fere omnes aut eversas, aut solo aiquatas, aut in rudera fcedissime dejectas. Gerbelius. 
 
 * Xot even the hardest of our foes could hear, 
 Nor stern Ulysses tell without a tear. 
 "Lib. 7. Septuaginta olim legiones scriptaj dicuntur; quas vires hodie, &c. PPolit. 1. 3. c. 8. q For 
 dyeingcf cloths, and dressing, Ac. ' Valer. 1. 2. c. 1. 'Hist. Scot. Lib. 10. Magnis propositia 
 
 praeraiis, ut Scoti ab iis edocerentur. 
 
52 Democritus to tlw Reader. 
 
 other maintenance, especially tliose within the land. 'Mecca in Arabia 
 Petrsea, stands in a most unfruitful country, that wants water, amongst the 
 rocks (as Vertomauus describes it), and yet it is a most elegant and pleasant 
 city, by reason of the traffic of the east and west. Ormus in Persia is a most 
 famous mart-town, hath nought else but the opportunity of the haven to make 
 it flourish. Corinth, a noble city (Lumen Grsecise, Tully calls it) the Eye of 
 Greece, by reason of Cenchreas and Lecheus those excellent ports, drew all 
 that traffic of the Ionian and ^gean seas to it; and yet the country about it 
 was cuna et suj^ercUiosa, 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 ban-en 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 habent, 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. Eiccius, 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 pi'osperand 
 flourish. We have the same means, able bodies, pliant wits, matter of all 
 sorts, wool, flax, iron, tin, lead, wood, (fee, 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 gi-eat 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 jdoughs, their greatest traffic to sell ale. ^ Meteran and 
 some others object to us, that we are no v/hit so industrious as the Hol- 
 landers : " Manual trades (saith he) which ai'e 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 "i/are liberum, they fish under our noses, 
 and sell it to us when they have done, at their own prices. 
 
 - " Pudet liiEC oppvobria notis 
 
 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 face of a city, 
 " Epitome BritannicB, a famous emporium, second to none beyond seas, a noble 
 mart : but sola crescit, decresceniibus 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, Hhafc 
 they are not so i&vc built, (for the sole magnificence of this kingdom, coucern- 
 
 tMunst. cosni. 1. 5. c 71. Agro omnium reium intecundissimo, aqua indigente, inter saxeta, urts 
 Ul? F nf- N- v"-,?' "" °.'''?" " "fe'J'^f"'""^ et Occidentis. '« £ib. 8. Geogr ! ob asperum sitim 
 
 »Lib. Edit, a^lc. Iregant. liulg. A. 1616. expedit. in Sinas. y Ubi nobilei nrnhi Inrn Inhpnt 
 
 artem aliquam proflteri. Cleonard. ep. 1. 1. ' ^ Lib. 13. Belg, Hist, non tam laSoriosi'ut BeS sed S 
 e "cE,S K^nlo*'™ "' P""-™"™.otiosam agentes; avtos ma'nuaria.qua,plurimum l°abent inle'labori 
 Sm-fiSS ; mh,?i „i^' requirunt mdustnam, a peregrinis et e.xteris exercentnv ; habitant in piscosissimo 
 ^^]ll b n r . "™ P'scantur quantum msulaj suffecerit, sed a vlcinis emere coguntur. • Grot=i 
 
 if"'^: , ,„ ^''^^ animis nuineroquo potens, et robore gentis. Scaliger. ' Camden 4 York Bristow 
 
 ^u^« ich, Worcester, ie. « M. Gainslbra'a Argument : Beeause ientlemen dwcU with us in the cJuntr^ 
 
Deinocritus to the Reader. §3 
 
 ing buildings, hath been, of old in those Noi-man castles and religious houses,) 
 so rich, thick sited, populous, as in some otiiev countries; besides the reasona 
 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, &o., and such enormities that 
 follow it? "We have excellent laws enacted, you will say, severe statutes, 
 houses of correction, (fee, 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 coimtries 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 
 inendicus esto,f 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. 
 
 What Carolus Magnus, the Chinese, the Spaniards, the Duke of Saxony, 
 and many other states have deci-eed in this case, vea.d Ariiiseus, cap. 19; 
 Boterus, lih-o 8, cap. 2 ; Osorius de Rebus gest. Eman. lib. 11. When a country 
 is overstocked with people, as a pasture is oft overlaid with cattle, they had 
 wont in former times to disburden themselves, by sending out colonies, or by 
 wars, as those old Romans; or by employing them at home about some public 
 buildings, as bridges, road- ways, for which those Romans were famous in this 
 island; as Augustus Ctesar did in Rome, the Spaniards in their Indian mines, 
 as at Potosi in Peru, where some 30,000 men are still at wort, GOOO furnaces 
 ever boUing, &c. ° aqueducts, bridges, havens, those stupend works of Trajan, 
 Claudius, at ° Ostium, Dioclesiani Therraa, Fucinus Lacus, that Pirteum in 
 Athens, made by Themistocles, amphithcatrams of curioas marble, as at Verona, 
 Civitas PhUippi, and Heraclea in Thrace, those Appian and Flaminian ways, 
 prodigious works all may witness; and rather than they should be ■■ idle, as 
 those ''Egyptian Pharaohs, Maris, and Sesostris did, to task their subjects to 
 build unnecessary pyramids, obelisks, labyrinths, channels, lakes, gigantio 
 works all, to divert them from rebellion, riot, drunkenness, ' Quo scilicet 
 aiantur, et ne vagando laborare desuescant. 
 
 Another eye- sore is that want of conduct and navigable rivers, a groat 
 blemish as 'Boterus, 'Hippolitus a Collibus, and other politicians hold, if it bo 
 
 Tillages oar cities are less, is notliing to the purpose; put thvee hundred or four hundred villages in a shiro, 
 and every villaKe yield a gentleman, wh jt 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. ' JIa.iima pars victiis in carne coii^istit. Polyd. Lib. 1. llist. sRefrse- 
 
 natemonopoliilicentiam, pauciores aiantur otio, reduitcgi-etur iiijrieolatio, lanificium instaurctur, nt sit 
 honestum negotium quo sc exerceat otiosa ilia turba. Nisi his malls lucflcntur, frustra cxerccnt justitiam. 
 Mor. Utop. Lib. I. !> JIancipiis locuples eset a;ris Cappadocum rex. Hor. * Kegis dignitatis non est 
 
 exercere imperium in mendicos sed in opulentos. Non est regni decus, sod careens esse custos. Idem. 
 i-CoUuvies hominum mu-abiles excocti solo, immundi vestes fcedi visu, furti imprimis acres, 6ic. t Cos- 
 mog. lib 3. cap 5 + " Let no one in our city be a beggar." ' Seneca. Hand minus turjua principi 
 
 multa supplicia, quam medico multa funera. " Ac pituitam et bilem a corpore (11 de legg.) omncs vnlt 
 
 extei-minari. " See Lipsius Admiranda. « De quo Suet, in Claudio, et Plinius, c. 36 p Ut egcstati 
 
 simul et ignavia; occuri-atm-, opificia condiscantur, tenues subleventur. Bodin. 1. 6. c. 2, num. 6, 7. 
 1 Amasis .Fgypti rex legem promulgavit, ut omncs subditi quotannis rationem reddcrent undo viverent 
 '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. 6. de increm. urb, t^uas flumen, lacua 
 aut mare uUuit. 
 
54 Democritus to the Header. 
 
 neglected in a commonwealth. 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 corrivations of water to moisten 
 and refresh barren grounds, to drain fens, bogs, and moors. Massinissa made 
 many inward parts of Barbary and ISTumidia 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 aud Damascus, as Vertomannus and 'Gotardus Arthus relate; about 
 Barcelona, Segovia, Muroia, 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 ^Diodoras Siculus records, and Pliny, for 
 that P,ed-sea being three ' cubits higher than Egypt, would have drowned all 
 the country, coejyto desliterant, they left off; 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 Csesar, ISTero, 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 affected, thePeloponnesians built a wall like our 
 Picts' wall about Schasnute, where Neptune's temple stood, and in the shortest 
 cut over the Isthmus, of which Diodorus, lib. 11. Herodotus, lib. 8. Vran. Our 
 latter writers call it Hexamilium, which Amurath the Turk demolished, the 
 Venetians, anno 1453, repaii-ed in 15 days with 30,000 men. Some, saith 
 Acosta, would have a passage cut from Panama to Nombre de Dies in 
 America; but Thuanus and Serres the French historians speak of a famous 
 aqueduct in B'ranoe, intended in Henry the Fourth's time, from the Loire to 
 the Seine, and from Ehodanus 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 13 th of his Annals, 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 passages, (as Aurelianus did by Tiber 
 to make it navigable to Rome, to convey corn from Egypt to the city, vadum 
 aivd tumentis effbdit 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 O.stia, 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 mauy 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, &o. Cardan exhorts Edward the Sixth to plant olives, and is 
 
 .Increaibilem comninditatcm, vectart mercium tres fluvii navigabiles, &o. Boterus ie Gallia. => Hero- 
 dotiis. J Ind Onent. cap. 2. Hotam m medio ttiimme constituunt, cui ex peUibus animalium consutos 
 
 ^S rl?v to Jh",; ^l S;?,S"°™."";' ".TT ^"^ '=''2''!'=''' '^'=- ^C™'S°> pedes ?atalSs" 30. alta. 
 
 " Contrary to that of Arclumedes, who holds the supei-flcies of all waters even. bLib 1 can 3 
 
Demoaitus to (he Header. 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 Rhodanus and lioire in France, 
 Tigris in M&sopotamia, violent Durius in Spain, with cataracts and whirl- 
 pools, as the Rhine, and Danubius, about Shaffausen, Lausenburgh, Linz, and 
 Cremmes, to endanger navigators; or broad shallow, as Negkar 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 jniglit as well be 
 repaired many of them (I mean Wye, Trent, Ouse, Thamisis at Oxford, the 
 defect of which we feel in the mean time) as the River of Jjee from Ware to 
 London. B. Atwater of old, or as some will Henry I., 'm?.de 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 rejectecj. 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 coi)amodities 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, (fee. equivalent if not to be preferred to that Indian Havanna, old Brun- 
 dusinm 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 soai-ce a village 
 on them, able to bear great cities, sed viderint poUtici. 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 
 suswrare non libet. But I must take heed, ne quid gravius dicani, that I do 
 not overshoot myself, Sus Minervain, 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 andvnnte, must be fpr 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 Rosie-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, AugecB stdbulum 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 m6nsters and Centaurs: or another 
 Thehan Crates to reform our manners, to compiose quan'els 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 mind." 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- 
 
 'Camden in Lincolnshire. Fossedilte, * Near S. Albans, " wlilch must not now be whispered in 
 
 the ear." eLisius Girald. Kat. comes. ^ Apuleius, lib. 4. Flor. Lar. familiaris inter homines ajtatis 
 
 sufficultus est, litium omnium et jurgiorura inter propinquos arbiter et disccptator. Adversus iracundiam, 
 invidiam, avaritiam, libidinem, ceteraq; anirai humani vitia et monstra philosophus iste Hercules fait. 
 Pestes eas mentibus esegit omnes, &c. ^ Yotis navig. 
 
56 Democritus to the Reader. 
 
 port himself in an instant to wliat place lie desired, alter affections, cure all 
 manner of diseases, that he might range over the -world, and reform all dis- 
 tressed states and persons, 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 Mgeotian fens, cut down those vast Hircinian woods, irrigate those 
 barren Arabian deserts, &c. cure us of our epidemical diseases, scorhutum, 
 plica, morbus Neapolitanus, d;c. 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, con-ect these spendthrifts and prodigal sons, enforce idle persons to 
 work, drive drunkards off the alehouse, repress thieves, visit corrupt and tyran- 
 nizing magistrates, &c. 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, ''Boochalinus 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 wiU play the knaves and fools. 
 
 Because, therefore, it is a thing so diificult, impossible, and far beyond Her- 
 cules' labours to be performed; let them be rude, stupid, ignorant, incult, lapis 
 super lapidem sedeat, and as the 'apologist will, reap, tussi, et graveohntia 
 laboret, mundm vitio, let them be barbarous as they are, let them ""tyrannize, 
 epicurize, oppress, luxui-iate, 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, stullos 
 jubeo esse libenter. 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 wiU freely domineer, buUd cities, make laws, statutes, as I list myself. And 
 
 why may I not? '^ Fictoribus atque poetis, &c. 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 Austrdi 
 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 iisles, for who knows yet where, 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, ubi semper virern laurus, &c. 
 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 wiU send m so much money, as Cardan allows an astrologer for ^ting 
 a nativity, he shaU be a sharer, I wUl acquaint him with my project, or if any 
 
Democritus to tlie Header. 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, <fec. 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 horls et 
 diebus, 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, <fcc. cities most part shall be situated iipon 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, Ehegium Lepidi, Berne in Switzerland, Milan, JIantua, 
 Crema, Cambalu in Tartary, described by M. Polus, or that Venetian palma. I 
 wUl 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 t3 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 citadeUa (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, 
 ''in which shall be kept engines for quenching of fire, artillery gardens, public 
 walks, theatres, and spacious fields allotted for all gymnastic sj)orts, and honest 
 recreations, hospitals of all kinds, for children, orphans, old folks, sick men, 
 mad men, soldiers, pest houses, &c. not built frecarib, or by gouty benefactors, 
 who, when by fraud and rapine they have extorted all their 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 relieve ten; and those hospitals so buUt 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 cera/rio, and so still maintained, non nobis solum nati 
 sum/us, deo. I will have conduits of sweet and good water, aptly disposed in 
 -each town, common 'granaries, as at Dresden in Misuia, Stetein in Pomer- 
 land, Noremberg, (fee. Colleges of mathematicians, musicians, and actors, as 
 of old at Labedum in Ionia, 'alchymists, 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 coimnen- 
 tarios referebomt qum menioratu 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 pablic 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 Patritium, lib. 8. tit. 10. de Instit. Roipub. ° Sic ollm Hippodamus Milesius Arist. poUt. cap. 
 
 11. et Vitruvius 1. 1. c. ult. » With walls of earth, &c. p De his Plin. epist. 42. lib. 2. et Tacit. 
 
 Anna). 13. lib i Vide Brisonium de regno Perse lib. 3. de his et VegetlLim, lib. 2. cap. 3. de Aniiona. 
 
 'iN'ottomakegold, but for matters of physic. BBrcsoiilus Jo^qihus, lib. 21, aiitiqmt. Jad. cap. 6. 
 
 Herod, lib. 3. 
 
53 Deinocritus to the Reader. 
 
 conversation; as travellers learn abroad, and nurses teach their children: as 
 I will have all such places, so ^vill I ordain "public governors, fit olhcers to 
 each place, ti'easurers, Kdiles, questors, overseers of pupils, widows goods, 
 and all public houses, &c. and those once a year to make strict accounts ot all 
 receipts, expenses, to avoid confusion, et sicfiet ut non absumant (as Plmy to 
 Traian,) quodpudeat dicere. They shall be subordinate to those higher officers 
 and" governors of each city, v^hich 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." ''I 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, <fec. 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 quceque ferat reyio, et quid qiiceque recuset, what ground is aptest for 
 wood, what for corn, what for cattle, gardens, orchards, fishponds, ifec. with 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, Minyce gens cognita 
 remis, how to be inanured, tilled, rectified, */iio segetes veniunt, illic fodiciUs 
 uvce, arhorei fcetus alibi, alquswijussa virescunt Gramina, and what proportion 
 is fit for all calling.^, 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, Eespub. Christianopolitana, Campanella's city of the Sun, and that 
 new Atlantis, witty fictions, but mere chimeras and Plato's community in many 
 
 'So Lod. Vlves thinks best, Commineus, and otiiers. » Plato 3. de legg. .Sdiles creari vult, qui fora, fontes, 
 vi.is, portus, plateas, et id genus alia procurent. Vide Isaacum Pontanum de civ. Amstel. hKC omnia, ic. 
 Gotardum et alios. '■De Increm. uvb. eap. 13. Ingenue fateov me non intelligere cur ignobilius sit urbes 
 bene munitas coleve nunc quam olim, aut cassc rusticie prffiesse quam urbi. Idem Ubcrtus Foliot., de Neapoli. 
 J Ne tantillum quidem soli incultum i-elinquitur, ut vei-um sit ne pollicem qnidem agri in his regionibus sterilem 
 aut inffficundum leperiri.- Marcus Hemingius Augustanus de regno Chinas, 1. 1. c. 3. z M. Carew,in his 
 survey of Cornwall, saith that before that country was inclosed, the husbandmen drank water, did oat 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); ivhen their fields were 
 common, their wool was coarse, Cornish hair; but since inclosure, it is almost 'as good as Cotswol and 
 then- soil much mended. Tusser, cap. 52. of his husbandry, is of his opinion, one acre inclosed, is worth 
 three common. The coimtry inclosed I praise; the other delighteth not me, for nothing of wealth it doth 
 raise, .Sic. • Incredibilis navigiorum copia, nihilo paueiores in aqnis, quam in continenti commorantur. 
 
 M. liicceus expedit. m Smas, 1 . 1 . c. 3. " To this purpose, Arist. polit. 2. c. 6. allows a third part of 
 
 their revenues Hippodamns halt. c ita lex Agi-aria olim Roma;. i Hie segetes, iUio veniunt frelicins 
 
 uvie, Aiborei foetus alibi, atq; uijussa virescunt Gramina. Virg. 1. Gcore. sLucanrntl fi *Virir 
 
 f Job. Valent. Andi-eas, Lord Verulam. *" i^ucanus, i. 6. » vug. 
 
JJemocritus to the Header. 59 
 
 things is impious, absurd and ridiculous, it takes away all splendour and mag- 
 nificence. I will have several ordei-s, 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 themselves. 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, aanuities,) like our bishop- 
 rics, prebends, the Basso's palaces in Turkey, the "^ procurator's houses and 
 offices in Venice, which, like the golden apple, shall be given to the worthiest, 
 and best deserving both in war and peace, as a reward of their worth and good 
 service, as so many 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 
 wise, rich, virtuous, valiant, and well qualified, they must not be patricians, 
 bat keep their own rank, this is naturce helium inferre, odious to God and men, 
 I abhor it. My form of government shall be monarchical. 
 
 - " nunquara libei-tas gratior extat^ 
 
 Quam sub Rege 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, &o., 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, ''if they be necessary, commodious, and such as nearly 
 concern man's life, as corn, wood, coal, <fcc., 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, ^eraes Upiscopos, subordinate as the other. No impropriations, no lay 
 patrons of church livings, or one private man, but common societies, corpora- 
 tions, ifec, and those rectors of benefices to be chosen out of the Universities, 
 examined and approved, as the literati iu China. jSTo parish to contain above 
 a thousand auditors. If it were possible, I would have such priests as should 
 
 e So is it in the kingdom of Naples and France. •> See Contarenus and Osorius de rebus gestis Ema- 
 
 nnelis. *Clandian I. 7. "Liberty never is more gratifyin,:,' than under a pious king." 'Herodotus 
 
 Erato lib. 6. Cum .^Egyptiis Lacedemonli in hoe congruunt, quod eorum prajcones, tibicines, coqui, et reliqui 
 artifices, in patemo artiflcio succeduut, et coquus k eoquo gignitur, et paterno opere perseverat. Idem 
 Marcus Polus de Quinzay. Idem Osorius de Emanuele rege Lnsitano. Riccius de Sinis. >* Hippol. a 
 
 coUibus de increra. urb. c. 20. Plato idem 7. de legibus, quai ad vitam neeessaria, et quibus carere non 
 poHsumus, nullum dependi veetigal, &c. ^ Plato 12 de legibus, 40 annos natos vult, ut si quid memorabilo 
 viderent apud exteros, hoc ipsum in rempub. recipiatur. 
 
CO Democi'itus to tlie Reader. 
 
 imitate Christ, charitable lawyers should love their neighbours as themselves, 
 temperate and modest physicians, politicians contemn the world, philosopher 
 should know themselves, noblemen live honestly, tradesmen leave lying and 
 cozening, magistrates, corruption, (fee, 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, Eagusa, suam quisque causain dicere tenetur. 
 Those advocates, chirurgeons, and "physicians, which are allowed to be main- 
 tained out of the "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 he 
 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, 
 and 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. No controversy to depend above a 
 year, but without all delays and further appeals to be speedily dispatched, and 
 finally 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 "qualified 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 quce fortiter fiunt, quw vera pro 
 utilitate Eeipuh. scribimiur, tetm'na: 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 Roman 
 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 CBquabile jus, ]n&tioe equally done, live 
 as friends and brethren together; and which "Sesellius would have and so much 
 desires in his kingdom of Prance, " a diapason and sweet harmony of kings, 
 
 ™ Simlenis in Helvelia. ^ Utopienses causidicos cxcludunt, qui causas callide et vafre tractent et 
 
 disputent. Iniquissimum censent hominem ullis obli:rarilegibus, qu33 aut numerosiores sunt, quam utperlegl 
 queant, aut obscuriores quam ut U quovis possint intelligi. Volunt ut suam quisque causam agat, eamq; 
 referat Judici quam narraturus fuerat patrono ; sic minus erit ambagum, et Veritas facilius elicietiir. Mor. 
 Utop. 1.2. o Medici ex publico victum sumunt. Boter. 1. 1 . c. 5. de jEgyptiis. p De his lege Patrit. 
 
 1. 3. tit. 8. de reip. Instit. q Nihil ^ clientibus patroui aceipiant, priusquam lis finita est. Barcl. Argen. 
 
 lib. 3. ■• It is so in most free cities in Germany. "Mat. Kiccius e.xped. in Sinas, 1. 1. c. 5. de exami- 
 
 natione electionum copiose agit, &lc: tContar. de repub. Venet. 1. 1. ^Osor. 1. 11. dereb. gest. 
 
 Eraan. Qui in Uteris maximos progressus fecerint maximis honoribus afflciuntur, secundus honoris gradus 
 militibus assignatur, postremi ordinia mechanicis, doctorum hominum judiciis in altiorem locum quisq; 
 piiEfertur, et qui a plurimis approbatur, ampliores in rep. dignitates conaequitur. Qui in hoc examine 
 
 quis custodiet ipsos oustodes J » Cy tveus in Greisgeia. Qui non ex sublimi despic'iant inferiores, neo ut 
 
 1 A; 2^ """^ ™' ^.ubditos, auctoritatis nomini confisi, &c. » Seselliua de rep. Galloruin, lU). 
 
Democritus to the Reader. 61 
 
 princes, nobles, and plebeians so mutually tied and involved in love, as -well as 
 laws and authority, as that they never disagree, insult or enoroaoh one upon 
 another." If any man deserve well in his office he shall be rewarded. 
 
 quis enim virtutem amplectitur ipsam, 
 
 Pra3mia si tollas? 
 
 He that invents anything for public good in any art or science, writes a treatise, 
 ^ or performs any noble exploit, at home or abroad, ° shall be accordingly 
 enriched, ' honoured, and preferred. I say with Hannibal in Ennius, Hostem 
 qui/ei-iet 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 w.anted 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 aji 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 
 infirm, past work, or by inevitable loss, or some such like misfortune cast 
 behind, by distribution of ' corn, house-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, shovdd 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 iniserable 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 festuni amongst the Persians, those Saturnals 
 in Rome, 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 
 m .4 wpMiAeairo, publicly shamed, and he that cannot pay his debts, if by riot or 
 negligence, he have been impoverished, shall be for a twelvemonth imprisoned, 
 if iu that space his creditors be not satisfied, ''he shall be hanged. He "'thafc 
 
 * "For who would cultiv^ate virtue itself, if you were to take away the reward?" "igi quis egregium 
 
 aut l)ello aut pace perfecerit. Sesel. 1.1. e Ad regendam rempub. soli literati admittuntur, nee 
 
 ad cam rem gratia magistratuum aut regis indigent, omnia explorata cujusq ; scientia et virtute pendent. 
 Eiccius lib. 1. cap. 5. fin defuncti locum eum jussit subrogari, qui inter majores virtute reliquis 
 
 prseiret; non ftiit apud mortales ullum excellentius certamen, aut cujus victoria magis esset expetenda, non 
 enim inter celeres celerrimo, non inter robustos robustissimo, &c. t Nullum videres vel in 
 
 hac vel in vicinis regionibus pauperera, nullum obisratum, &c. s NuUus mendicus apud Sinas, 
 
 nemini sano, quamvis oculis turbatus sit, mendicare permittitur, omnes pro viribus laborare coguntur, 
 Cffici molis trusatilibus versandis addicuntur, soli hospitiis gaudent, qui ad labores sunt inepti. Osor. 1.11. 
 dereb. gest. Eman. Heming. de reg. Chin. 1. 1. c. 3. Gotard. Ai'th. Orient. Ind. descr. "^ Alex, ab 
 
 Alex. 3. c. 13. 'Sic olim Komte Isaac. Pontan. de his optime. Amstel. 1. 2. c. 9. ''Idem Aristot. 
 
 pol. 5. c. 8. Vitiosum quum soli pauperum liberi educantur ad labores, nobilium et divitum in voluptatibus 
 et deliciis. 'Qua h^c injustitia ut nobilis quispiam, aut foenerator qui nihil agat, lautara et splendidam 
 vitam agat, otio et deliciis, quum interim auriga, faber, agricola, quo respub. carere non potest, vitam adeo 
 miseram ducat, ut pejor quam jumentorum sit ejus conditio ? Iniqua resp. quse dat parasitis, adulatorjbus, 
 inaniiun voluptatum artiticibus generosis et otiosis tanta munera prodigit, at contra agricolis, carbonariis, 
 aurigis, fabris, &c. nihil prospicit, sed coram abusa labore florentis JBtatis, fame penset et a?rumnis, Mor. 
 Utop. 1. 2. ™ In Segovia nemo otiosus, nemo mendicus nisi per ffitatem aut morbura opus facere 
 
 non potest : nuUi deest unde victum quarat, aut quo se exerceat. Cypr. Echovius Delit. Hispan. Nullua 
 Genevse otiosus, ne septennis puer. Paulus Heuzner Itiner. " Athena3us, 1. 12. "SimlerusdB 
 
 repub. Helvet. f Spartian. olira Komas sic. q He that provides not for his family, is worse thau 
 
 a thief. Paul. r Alfredi lex : utraq; manus et lingua pracidatur, nisi earn capite redemerit. 
 
62 Democritus to tJie Reader. 
 
 commits sacrilege sliaU lose his hands; he that bears false witness, or is of 
 perjury convicted, shall have his tongue cut out, except he redeem it with his 
 head. Murder, » adultery, shall be punished by death, ' but not theft, except 
 it be some more grievous offence, or notorious offenders : otherwise they shall 
 be condemned to the galleys, mines, be his slaves whom they have ofiended, 
 during their lives. I hate all hereditary slaves, and that duram Fersarum 
 legem as ° Brisonius calls it; or as ^ Ammianus, impendio formidatas et abo- 
 minandas leges, per quas ob noxam unius, omnis propinquitas pent, 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 cditer 
 dispensatmn fuerit. If one " die, the other party shall not marry till six 
 months after; and because many families are compelled to live niggardly, 
 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 fit. 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 oases 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. 
 
 ' So man shall wear weapons in any city. The same attire shall be kept, 
 and that proper to several callings, by which they shall be distinguished. 
 ^ Luxus funerum 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, we must necessarily admit it. Howsoever 
 most divines contradict it, dicimus inficias, sed vox ea sola reperla est, it must 
 be winked at by politicians. And yet some great doctors approve of it, Calvin, 
 Bacer, Zanohius, 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 
 
 B Si quis Tiuptara stnprarit, virga virilis ei prjecidahir; si raulier, nasus et auricula prfficidantur. Alfredi 
 lex. En leges ipsi Veneri Martiq; timendas. f Paupcres non peccant, quum extrema necessitate coacti, 
 
 rem alienam capiunt. Maldoiiat. summula qusest. 8 art. 3. Kgo cum illis sentio qui licere putant a 
 divite clam accipere, qui teuetui- pauperi subveuire. Emmanuel Sa. Aphor. confess. "Lib. 2. 
 
 de reg. Pcrsarum. «Lib. 24. y Alitor Anstoteles, a man at 25, a woman at 20. polit. 
 
 ' Le.K. olim Licurgi, hodie CWnensium ; vide Plutarcbum, Kiccium, Hemmingium, Arniseum, Nevisanum, 
 ct alios de hac quastione. • Alfredus. n Apud Lacones olim virgines sine dote nubebant. 
 
 Boter. 1. 3. c. 3. "Lege cautum non Ita pildem apud Venetos, ne quis Pati-itius dotem excederet 
 
 1500 coron. liBux. Synag. Jud. Sie Judai. I.co Afer AfriciE descrlpt. nesint aliter incontinenles 
 
 Ob reipub. bonum. Ut August. Csssar. orat. adcielibes Romanos olim edocuit. ».Morbo laborans, 
 
 qui in prolem facile diffunditur, ne genus humanum freda contagione laedatur, juventute castratur, mulieres 
 tales procul a consortio virorum ablegantur, &c. Hector Boetliius hist. lib. 1. de vet. Scotorum moribus. 
 ' Speciosissimi juvencs liberis dabunt operam. Plato 5. de legibus. g The Saxons exclude dumb, 
 
 blind, leprous, and such Uke persons from all inheritance, as we do fools. h Ut olim Bomani, 
 
 Hispani hodie, &c. 'Eiccius lib. U. cap. 6. de Siuarum expedit. sic Hispani cogunt Mauros arma 
 
 deponere. So .t is m most Italian cities. » Idem Plato 12. de legibus, it hath ever been immoderate, 
 
 vide Guil. Stuckram antiq. oonvival. lib. 1. cap. 26. ■ Plato 9. de legibus. " As those 
 
 Lombards beyond Seas, though with some refoi-mation, mons pietatis, or bank of charity, as Malines terms 
 It, cap. 33. Lex mercat. part 2. that lend money upon easypawns, or take money upon adventure for mens 
 Jl.fli;..!! „°TbJt proportion will make merchandise increase, land dearer, and better improved, as lie hatU. 
 Judicially proved m his ti-act of usury, exhibited to the Parliament anno 1621. ""V'uvcu, as uo uam 
 
Democritus to tlw Reachr. 63 
 
 supervisors, or cBrarii prmfecti shall think fit. "And as it shall not be lawful 
 for each man to be an usurer that will, so shall it not be lawful for all to take 
 up money at use, not to prodigals and spendthrifts, but to merchants, young 
 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 Primum 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, &o. to cast up all, and 
 resolve bodies by algebra, stereometry. I hate wars if they be not ad populi 
 salutem, upon urgent occasion, " * odimus accipitrem, quia semper vivit in arniis" 
 'oftensive wars, except the cause be very just, I will not allow of For I do 
 liighly magnify that saying of Hannibal to Soipio, in ' Livy, " It had been a 
 blessed thing for you and us, if God had given that mind to our predecessors, 
 that you had been content with Italy, we with Africa. For neither Sicily nor 
 Sardinia are worth such cost and pains, so many fleets and armies, or so many 
 famous Captains' lives." Omnia prius tentanda, fair means shall first be 
 tried. ' Peragit tranquilla potestas, Quod violenta nequit. I will have them 
 proceed with all moderation : but hear you, Eabius my general, not Minutius, 
 nam t qui Consilio nititur plus Iwstibus nocet, quam 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, I 
 will have forces still ready at a small -warning, by land and sea, a prepared 
 navy, soldiers in procinctu, et quam % Bonfinius apud Ilungaros suos vidf, 
 virgam, ferream, and money, which is nervus belli, still in a readiness, and a 
 sufficient revenue, a third part as in old "Home and Egypt, reserved for the 
 commonwealth; to avoid those heavy taxes and impositions, as well to defray 
 this charge of wars, as also all other public defalcations, expenses, fees, pen- 
 sions, reparations, chaste sports, feasts, donaries, rewards, and entertainments. 
 All things in this nature especially I will have maturely done, and with great 
 * deliberation : ne quid ^ temere, ne quid remisse ac timidefiat; Sed qubferor 
 Jwspes ? To prosecute the rest would require a volume. Manum de tabella, 
 I have been over tedious in this subject ; I could have here willingly ranged, 
 but these straits wherein I am included will not permit. 
 
 From commonwealths and cities, I will descend to families, which have as 
 many corsives and molestations, as frequent discontents as the rest. Great 
 aifinity there is betwixt a political and economical body; they differ only in 
 magnitude and proportion of business (so Scaliger ^writes) as they have both 
 likely the same period, as ° Bodin and ^ IPeucer hold, out of Plato, six or seven 
 hundred years, so many times they have the same means of their vexation and 
 overthi'ows; as namely, riot, a common ruin of both, riot in building, riot in 
 profuse spending, riot in apparel, &c. be it in what kind soever, it produoeth 
 the same effects. A " corographer of ours speaking obiter of ancient families, 
 
 oHoc fere Zanchius com. in 4 cap. ad Ephes. ffiquiasimam vocat usurarn, et charitati Christianaa con- 
 sentaneara, modo non exigant, &c. nee omnes dent ad fcenus, sed ji qui in pecuniis bona iiabent, et ob 
 ffitatera, sexum, artis alicuj us ignorantiara, non possunt uti. Nee omnibus sed mercatoribus et iis qui lioneste 
 impendent, &c. p Idem apud Persas olim, lege ]5nsonium. * " We hate the hawlc, because 
 
 he always lives in battle." 1 1dem Plato de jegibus. ' Lib. 30. Optimum quldem fuerat earn 
 
 patribus nostris mentem a diis datam esse, ut vos Italias, nos Africse impevio contenti essemus. Ncque enim 
 Sicilia aut Sardinia satis digna precio sunt pro tot classibus, &c. « Claudian. ^ Timcidides. 
 
 tA depopulatione, agrorum ineendiis, et ejuamodi faetis immanibus. Plato. J Hungar. dec. 1. lib. 9. 
 
 *■ Sesellius, lib. 2 de repub. Gal. valde enim est indecorum, ubi quod prieter opinionera accidit, dieere, Non 
 
 put^ram, presertim si res prsecaveri potuerit. Livius, lib. 1. Dion, lib. 2. Uiodorus Siculns lib. 2 
 
 't Peragit tranquilla potestas. Quod violenta nequit. Claudian. s IJellum nee timendum nee 
 
 provocandum. Plin. Panegyr. Trajano. ^ liij. 3_ pQet_ cap. 19. "■ Lib. 4, de repub. cap. 2. 
 
 ^^Peucer. lib. 1. de divinat. <= Camden in Cheshire. 
 
64 Democritus to ilie Reader. 
 
 ^\y they are so frequent in the north, continue so long, are so soon extin- 
 suished in the south, and so few, gives no other reason but this, luxus ormm 
 disdpavit, 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 sim dis- 
 pmdio IwspitalUatis, 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 rum 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 
 idle servants (though not so frequent as of old) are blown up on a sudden; and 
 as Actseon was by his hounds, devoured by their kinsmen, friends,, and multi- 
 tude of followers. ' It is a wonder that Paulus Jovius relates of our northern 
 countries, what an infinite deal of meat we consume on our tables; that I may 
 truly 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, tuirets, walks, parks, (fee. gaming, 
 excess of pleasure, and that prodigious riot in apparel, by which means they 
 are compelled to break up house, and creep into holes. Sesellius in his com- 
 monwealth of ^France, gives three reasons why the French nobility were so 
 frequently bankrupts : " First, because they had so many law-suits and con- 
 tentions one upon another, which were tedious and costly; by which means it 
 came to pass, that commonly lawyers bought them out of their possessions. A 
 second cause was their riot, they lived beyond their means, and were therefore - 
 swallowed up by merchants." (La Nove, a French writer, yields five reasons 
 of his countrymen's poverty, to the same effect almost, and thinks verily if the 
 gentry of France were divided into ten parts, eight of them would be found 
 much impaired, by sales, mortgages, and debts, or wholly sunk in their 
 estates.) "The last was immoderate excess in apparel, which consumed their 
 revenues." How this concerns and agrees with our present state, look you. 
 But of this elsewhere. As it is in a man's body, if either head, heart, stomach, 
 liver, spleen, or any one part be misaffected, all the rest suffer with it : so is 
 it with this economical body. If the head be naught, a spendthrift, a drunk- 
 ard, a whoremaster, a gamester, how shall the family live at ease ? ''/josa si 
 cupiat salus servare prorsus, non potest, lianc familiam, as Demea said in the 
 comedy, Safety herself cannot save it. A good, honest, painful man many 
 times hath a shrew to his wife, a sickly, dishonest, slothful, foolish, careless 
 woman to his mate, a proud, peevish flirt, a liquorish, prodigal quean, and by 
 that means all goes to ruin : or if they differ in nature, he is thrifty, she spends 
 all, he wise, she sottish and soft; what agreement can there be? what friend- 
 ship 1 Like that of the thrush and swallow in ^sop, instead of mutual love, 
 kind compellations, whore and thief is heard, they fling stools at one another's 
 heads. ' Quce intemperies vexat lianc familiam 1 All enforced marriages 
 commonly produce such effects, or if on their behalfs it be well, as to live and 
 agree lovingly together, they may have disobedient and unruly children, that 
 
 ^ Hiad, 6. lib. « Vide Puteani Cormim, Goclenium de portentosis coenis nostrorum temporum. 
 
 rjlirabile dictu est, quantum opsoniorum una donius singulis diebus absumat, sternuntur mensjs in omnea 
 pene horas, calentibus semper eduliis. Dcscrip. Britan. BLib. i. derep. Gallorum; quod tot lites 
 
 et causjE forenses, aliffi ferantur ex aliis, in immensum producantur, et magnos sumptua requirajlt, unde fit 
 ut jui-is administri plerumque nobilium possessiones adquirant, turn quod sumptuose vivant, et a mercatori- 
 bu3 abaorbentur et splcndidissime veatiautur, &c. ^ Ter. ' Ampliit. Plaut. 
 
DemocrUus to tlie 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, amiuities issuing out, by means of which, they 
 have not wherewithal to maintain themselves in that pomp as their predeces- 
 sors have done, bring up or bestow their children to their callings, to their 
 birth and quality, ° and will not descend to their present fortunes. Often- 
 times, too, to aggravate the rest, concur many other inconveniences, unthank- 
 ful friends, decayed friends, bad neighbours, negligent servants, •° servi furaces, 
 versipdles, callidi, occlusa sibi niille clavibus reserant, furtimque; raptant, 
 consumunt, liguriunt; casualties, taxes, mulcts, chai'geable 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 mLseries this robe were stuffed, thou wouldst not stoop 
 to take it up. Or put case they be secure anrl free from fears and discon- 
 tents, yet they are void ■* of reason too oft, and precipitate in their actions, 
 read all our histories, quos de stultis prodidere stulti, lliades, ^neides, Annales, 
 and what is the subject 1 
 
 " Stultorum regum, et populorum continet acstus." 
 
 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. 
 
 Next in place, next in miseries and discontents, in all manner of hair-brain 
 actions, are great men, proeul a Jove, procul a fulnihie, 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- 
 morrow of silver, that vary in worth as the computant will ; now they stand for 
 units, to-morrow for thousands; now before all, and anon behind." Beside, 
 they torment one another with mutual factions, emulations: one is ambitious, 
 another enamoured, a third in debt, a prodigal, overruns his fortunes, a fourth 
 solicitous with cares, gets nothing, &c. But for these men's discontents, 
 anxieties, I refer you to Lucian's Tract, de mercede conductis, 'j3Sneas Sylvius 
 (libidiiiis et stultidce servos, he calls them), Agrippa, and many others. 
 
 Impaling. Filius aut fur. • Catus cum mure, duo galU simul in sede, Et glotes binse nunquam vivunt 
 
 Bine lite. " Res angusta domi. ° When pride and beggary meet in a family, they roar and howl, 
 
 and cause as many flashes of discontents, as fire and water, when they concur, make thunder-claps in the 
 skies. o Plautus Aulular. p Lib. 7. cap. 6. iPellitur in bellis sapientia, vi geritur res. Vetus 
 
 proverhium, autregem aut fatuum nasci oportere. ^Lib. 1. hist. Rom. Similes tot hacculorum calculis, 
 
 secundum computantis arbitrium, modo a^rei sunt, raodo aurei: ad nutum regis nunc beati sunt nunc 
 miseri. » iaili-umnosique Solones in Sa. 3. De miser curialium. 
 
 F 
 
66 Democritus to the Reader. 
 
 Of philosophers and scholars prisoce sapieniice dictatores, I have already 
 spoken in general terms, those superintendents of wit and learning, men above 
 men, those refined men, minions of the muses, 
 
 ■'tmenteraqne habere qugis bonam 
 
 Et esse "icorculis datum est." 
 
 * These acute and subtle sophisters, so much honoured, have as much need of 
 
 hellebore as others. '0 medici mediam pertundite venam. Read 
 
 Lucian's Piscator, and tell how he esteemed them ; Agrippa's Tract of the 
 vanity of Sciences ; -ds.j, read their own works, their absurd tenets, prodigious 
 paradoxes, et risUm teneatis amici ? You shall find that of Aristotle true, 
 nullum magnum ingenvum sine inixtura dementice, they have a worm as well 
 as others; you shall find a fantastical strain, a fustian, a bombast, a vain- 
 glorious humour, an afieofced 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, Varro, Persius, &c., may be censured with the rest, Lori- 
 pedem rectus derideat, JEthw'pem 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 deliralionem, 
 one calls it. If school divinity be so censured, suhtilis ° Saotus lima veritatis, 
 Occam irrefragabilia, cujus ingenium Vetera omnia ingenia subvei'tit, <&c. 
 Baconthrope, Dr. Eesolutus, and Gorcidivm Tlieologice, Thomas himself, Doctor 
 "* Seraphicus, cui dictavit Angelus, d-a. What shall become of humanity? Ars 
 stulta, what can she plead? What can her followers say for themselves? Much 
 learning, "cere-diminuit-hrum, hath cracked their sconce, and taken such root, 
 that trihus 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 aU 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 volunt, unde 
 volunt, move, pacify, &o., but cannot settle their own brains, what saith 
 Tully? i)/afo indesertamprudentiam, quamloquacerastultitiam; and as ^Seneca 
 seconds him, a wise man's oration should not be polite or solicitous. "Fabius 
 esteems no better of most of them, either in speech, action, gesture, than as 
 men beside themselves, imanos declar,iatores ; so doth Gregory, Non mild sapit 
 qui sermons, sed qui factis sapit. Make the best of him, a good orator is a 
 turncoat, an evil man, bonus orator pessimus vir, his tongue is set to sale, he 
 is a mere voice, as ' he said of a nightingale, dat sine mente sonum, an hy- 
 perbolical liar, a flatterer, a parasite, and as "Ammianus Marcellinus will, a 
 corrupting cozener, one that doth more mischief by his fair speeches, than he 
 that bribes by money; for a man may with more facility avoid him that cir- 
 cumvents by money, than him that deceives with glozing terms; which made 
 
 ' F. Dousse Epitl. lib. 1. c. 13. n Hoc cognomento cohonestitl Eom», qui cffiteros mortales sapientia 
 
 prsstarent, testis Plin. lib. 7 . cap. 34. ' Insanire parant certa ratione modoque, mad by the 
 
 bookthey,&c. Jjuvenal. "0 Physicians! open the middle vein." > Solomon •Com- 
 
 raums irrisor stnltttiae. i> Wit whither wUt ? = Scaliger exercitat. 324. aViteins eEnnius 
 
 'Lucian. Termilledrachmlsolim empta; studens inde sapientiam adipiscetur eEpist 21 1 lib 
 
 w.i'S^'i^^Jh,?')™';™ sapientis esse politam aut solicitam. "Lib. 3. cap. 13. multo anhelltn'jactatione 
 
 furentes pectus, trontemciEdentes,&c. ' Lipisins, voces sunt, praterea nihil. tub 30 Dlua 
 
 mall tacere videtur qui oratione qu&m qui prirtio qnemvis corrumpit : nam, &o. — ■ e 
 
Democritus to tlie Reader. C7 
 
 'Socrates so much abhor and explode them. " Fracastonus, a famons poet, 
 fi-eely grants all poets to be mad; so doth "Soaliger; and who doth not? 
 Aut insanit homo, aut versus facit (He's mad or making verses), Hor. Sat. vii. 
 1.2. Insanire luhet, i. e. versus componere. Virg . 3 Eel. ; So Ser vius 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 doctoribus propinatum? You may give that censure of them in general, 
 which Sir Thomas More once did of Germanus Brixius' poems in particular. 
 
 ■' vehuntur 
 
 In rate stultitice, sylvam habitant Furiae.o " 
 
 Budseus, in an epistle of his to Lupsetus, will have civil law to be the tower 
 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, gxammatical triflers, note-makers, curious antiquaries, find 
 out all the ruins of wit, ineptiarum delicias, amongst the rubbish of old writers ; 
 ^Pro stultis habent nisi aliquid suffioiant invenire, quod in aliorum scripiis 
 vertant vitio, all fools with them that cannot find fault ; they correct others, 
 and are hot in a cold cause, puzzle themselves to find out how many streets in 
 Rome, houses, gates, towers. Homer's covmtry, .5i]neas's mother, Niobe's 
 daughters, an SappJv) publica faerit? ovum '^prius extiterit an gallinal (kc. 
 et alia guce dediscenda essent scire, si scires, as 'Seneca holds. What clothes 
 the senators did wear in Eome, what shoes, how they sat, where they went to 
 the closestool, how many dishes in a mes.s, what sauce, which for the present 
 for an historian to relate, 'according to Lodovio. Vives, is very ridiculous, is 
 to them most precious elaborate stufi", 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. Q^lOs- 
 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, correctorwrn siergMiKmia 'Scaliger calls them, and show their wit in 
 censuring others, a company of foolish note-makers, humble-bees, dors, or 
 beetles, inter stercora ut plurimum versantur, they rake over all those rubbish 
 and dunghills, and prefer a manuscript many times before the Gospel itself, 
 ^tliesaurum criticum, before any treasure, and with their deleaturs, alii legunt 
 sic, Tneus codex sic hahet, with their posiremoi 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? 
 ^Epiphilledes kce sunt ut merce nugce. 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, nienwriam officiorum ingerere, aofidem in rebus ' 
 humanis retinere, to keep our wits in order, or rectify our manners. JVumquid 
 tihi demens videtur, si istis operam impenderit ? 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, (mors 
 sequitur, vitafugit) to spend our time in toys, idle questions, and things of 
 no worth? 
 
 • In Gorg. Platonis. "Innaugerio. " SI furor sit Lyaaas, &c quoties furit, fUrit, furit, 
 
 an)ans, bibens, et Poeta, &c. " " Tliey are borne in the bark of folly, and dwell in the grove of 
 
 madness," PMorus Utop. lib, 11. (i Macrob, Satur. 7, 16, rEpist, 16, ■ Lib. do causis 
 
 corrup. artiom. • Lib. 2. in Ausoniiim, cap. 19 et 32. » Edit. 7. volum. Jano Gutero. " Ariato- 
 
 phanif) Kanis. 3 Lib. de beneficiis. 
 
68 Democritus to the Reader. 
 
 That 'lovers are mad, I think no man will deny, Ania/re simul et sapere, 
 ipsi Jovi non datur, Jupiter himself cannot intend both at once. 
 
 " a Non bene conveniunt, nee in una sede morantur 
 Majestas et amor." 
 
 / TuUy, when he was invited to a second marriage, replied, he could not simiU 
 \ amare et sapere, be wise and love both together. ^Est orcus ille, vis est 
 ' immedicabilis, est rabies insana, love is madness, a hell, an incurable dis- 
 ease; impotentem et insanam lihidinem "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 fceminis 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. Theophrastus, in the 107th year of his age, 'said he 
 then began to be wise, t%vm sapere cxpit, 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 commonly ''wi/af ware cor hominis, besot men; and as we 
 see it, " fools have fortune:" ^Sapientia non invenitur in terra suaviter viverir 
 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 plurima, ibi minima fortuna, ubi plurima fortuna, ibi mens 
 perexigua, 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 guUish humour or other, by which they 
 are led ; one is an Epicure, an Atheist, a second a gamester, a third a whore- 
 master (fit subjects all for a satirist to work upon); 
 
 "" Hie nuptarum insanit amoritius, liic 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, liorse-ridinw, 
 spending ; a fourth of building, fighting, &c., Insanit veteres statiias Dama- 
 sippus emendo, Damasippus hath an humour of his own, to be talked of: 
 ■"Heliodorus the Carthaginian, another. In a word, as ScaUger concludes of 
 them all, they are Statuce erectce stultitim, 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 vitnperationem magnifica, as ''Berosus of 
 Semiramis; omnes mortaks militia, triumphis, divitiis, &c., turn et luxu, ccede, 
 cceterisque 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: 
 Csesar and Scipio valiant and wise, but vain-glorious, ambitious : Vespasian 
 a worthy prince, but covetous : "■ Hannibal, as he had mighty virtues, so had 
 he many vices ; unam viriutem mille vitia comitantur, as Machiavel of Cosmo 
 
 ^ Delirus et amens dicatur amans. Hor. Seneca. • Ovid. Met. " Majesty and Love do not agree 
 
 well, nor dwell together." ^ Plutarch. Amatorio est amor insanus. c Epist 39 ^ Syh'ae 
 
 nuptialis, 1. 1, num. 11. Omnes mulieres ut plm-imum stultie. "Aristotle. 'i)olere se dixit quod 
 
 tum vita egrederetur. sLib. 1. num. 11. sapientia et divitia vix slmul possideri possunt ""TheyEet 
 
 their wisdom by eating pie-crust some. ' xp waTc rolr Ovn-roX, ^.Ve™ a<pi,o„vvn. Opes quidem mortalibus 
 sunt amentia. Theognis. k Fortuna nimmm quem fovet, stultum facit. i Job 28 >» Maff 
 
 f.^.^inJ'I'A.fl-^' "?•• '■ ^f- *,- ".S"""- i"- '■ =*' *• "Insana gula, insanaj obstructiones, insanum 
 
 InS^S, ^.'P*'"" discordia demens. Vn-g. iEn. p Heliodorus Carthaginiensis. ad exti-emum orbis sar- 
 
 cophago testamento me lue jussi condier, et ut viderem an quis insanior ad me visendum usque ad hKC loca 
 
 ?Sl^tSr4entU vm" ' " ' "' ""^ ^°'^ ^^"^ ®'"I"='' ^""^""^ '"^P'=^''- 'Livy, Ingentes 
 
Democritvs to the Reader. 69 
 
 de Medici, he had two distinct persons in him. I will determine of them all, 
 they are like these double or turning pictures; stand before which you see a 
 fair 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, <fcc., as shall be proved in its proper 
 place. 
 
 "Danda est Hellebori multo pars maxima aTaris." 
 
 Misers make Anticyra their own ; 
 Its liellebore reserv'd for tijem 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 
 ])rofuse spending, qui effudit pecuniain mite pedes principium Electorum sicut 
 aquam, that scattered money like water; I do censure them, Stulta Anglia 
 (saith he) quce tot denariis sponte est privata, stulti principes Aletnanim, qui 
 mobile jus suum pro pecunid vendidei~unt ; 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; ^ Anticyras 
 mdior sorbere meracas; Epicures, Atheists, Schismatics, Heretics; hi omnes 
 habent imaginationem Icesam (saith Nymannus) " and their madness shall be 
 evident." 2 Tim. iii. 9. '' Fabatus, 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. ^ Fselix Platerus is of opinion all 
 alchemists are mad, out of their wits; ° Atheneus saith as much of fiddlers, 
 et musarum luscinias, ''Musicians, ortmes tibicines insamiunt; ubi sequel efflant, 
 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 wink at it. 
 
 To insist ''in all particulars, were an Herculean task, to "reckon up Hnsanas 
 guhstructiones, insanos labores, insanuni luxum, mad labours, mad books, endea- 
 vours, carriages, gross ignorance, ridiculous actions, absurd gestures ; insanam 
 gulam, insaniam villarum, insana jurgia, as TuUy terms them, madness of 
 villages, stupend structures; as those .^Egyptian Pyramids, Labyrinths and 
 Sphinxes, which a company of crowned asses, ad ostentationeTn opuin, vainly 
 built, when neither the architect nor king that made them, or to what use and 
 purpose, are yet known : to insist in their hypocrisy, inconstancy, blindness, 
 rashness, dementem temeritate'in, fi-aud, cozenage, malice, anger, impudence, 
 
 sHor. Quisguis ambitione mala aut argenti pallet amore, Quisquis luxuria, tristlque superstitione. 
 Per. tCronica Slavonica acl annum 1257. de cujus pecunia jam incredibilia dixerunt. 
 
 ^ A fool and his money are soon parted. *0rat. de imag. ambitiosus et audax naviget Anticyras. 
 
 y Navis stnlta, quiE continuo movetur ; nauta3 stulti qui se pericuiis exponunt ; aqua insana qua3 sic fremit 
 &c. ; aer jactatur, &c. ; qui mari se committit stolidum unum terra fugiens, 40 niari invenit. Gaspar Kna. 
 Moros. ^ Cap. de alien, mentis. aDipnosophist. lib. 8. '''J'ibicines mente Capti. Erasm. Chi. 14. 
 
 cer. 7. cpi-ov, 30. Insana libido. Hie rogo non furor est, non est ha;e mentula dumens. Mart. ep. 74. 
 
 1.3. d Mille puellarum et puerorum miile jurores. outer est insaniorhorum? Hor. Ovid. Virg. Plin, 
 'Plin. Ub. 36. 
 
70 Democritus to the Reader. 
 
 ingratitude, ambition, gross superstition, '^tempora infeota el adulatione aordida, 
 as in Tiberius' times, sucb base flattery, stupend, parasitical fawning and 
 colloguing, &c., brawls, conflicts, desires, contentions, it would ask an expert 
 Vesalius to anatomise every member. Sball I say? Jupiter himself, Apollo, 
 Mars, &c., doated; and monster-conquering Hercules tbat 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 1 
 Their speeches say no less. '' E fivngis nati homines, or else they fetched their 
 pedigree from those that were struck by Samson with the jaw-bone of an ass. 
 Or from DeucaUou 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 soimded but all his auditors were mad, and for fear ready to make away 
 with themselves;'' or lauded in the mad haven in theEuxine sea oi Baphnis 
 insama, which had a secret quality to dementate; they are a company of giddy- 
 Leads, 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 1 Ulricus Hut- 
 tenus ^nemo, nam nemo omnibus horis sapit, Nemo nascitur sine vitiis, (Jri- 
 mine Nemo caret, Nemo sorte sua vivit contentus, Nem,o in amore sapit. Nemo 
 bonus. Nemo sapiens. Nemo est ex omni parte beatus, &c.* and therefore 
 Nicholas Nemo, or Monsieur No-body, shall go free, Quid valeat nemo. Nemo 
 referre potest 1 But whom shall I except in the second place? such as are 
 silent, 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 
 est bonum ludere cwm diis, they are wise by authority, good by their office and 
 place, his licet impune pessimos esse (some say) we must not speak of them, 
 neither is it fit ; per me sint omnia protinv^ alba, I will not think amiss of them. 
 Whom next ? Stoics? Sapiens Stoiaus, and he alone is subject to no pertur- 
 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 vii-tue cannot be taken away," as "Zeno holds, "by 
 reason of strong apprehension," but he was mad to say so. ^ Anticyrce codo 
 huic est opus aut dolabra, he had need to be bored, and so had aU his fellows, 
 as wise as they would seem to be. Ohrysippus 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: ''ad sum- 
 mum sapiens nisi quum pituita molesta. I should here except some Cynics, 
 Menippus, Diogenes, that Theban Orates ; or to descend to these times, that 
 omniscious, only wise fraternity "'of the Rosiorucians, those great theologues, 
 politicians, philosophers, physicians, philologers, artists, &c. of whom S. Bridget, 
 
 aor^t^^^i.^iftrrt^'v (■*,<■ • ' °Z'^-- ''v"'^'- ^ ?™Sis nati homines ut olim Corinthi primiEvl illius loci 
 acco as, quia stolidi et fatul fangis uati dicebantur, idem et alibi dicas. i f amian Strade do 
 
 GUl'lus' 1 s'^arCnC Th'""- . , , ''^"?,°"^ i^''"'^'" "^"^ Euxini portus e u^ meSret 
 
 Gal el siu<.Vhh,?^f,?i.,^„! T'° ''' iiu™ ins^na quse allata in convivium convivas omnes insania affecit. 
 one ?o™ wutnS f °Z ' °- fi. L/Pidum poema sic inscriptum. * " No one is wise at aU hours -no 
 
 „„L ^«t">nt faults,— no one free from crime,— no one content with his lot no one in love wisp no 
 
 fmci?"aXs"t,nrY,:S?''>'-" r Stultitlam slmmare non potes nisi taci^'urmtate? iExtortSHon 
 EtePrSsn? r„!? T *,"'"";'■ P™*?'"^ ™ 1™'". non vincitui-; non tit captivus ah hoste ycnundatUB. 
 „™.,.^, ?",' '™°'' edentulus, luscus, deformis, formosus taraen, et deo similis felix dives rex nnllhis 
 ^Iffrir us nTreriXt'cfS t ' 'T -'"^■^^';"' "™ "'J"W atfici non VuSnirnon TnebriaS 
 
Democritus to tlie Reader. 7 1 
 
 Albas Joacclilmus, Leicenbergius, and such divine spirits have prophesied, 
 and made promise to the world, if at least there be any such (Hen. ' Neuhusiusj 
 makes a doubt of it, 'Valentinus 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-i 
 niensis, that great patron of Paracelsus, contends, and certainly avers * " a 
 most divine man," and the quintessence of wisdom wheresoever he is ; for he, 
 his fraternity, friends, &o. 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. Eor besides that para- 
 sitical testimony of Dousa, 
 
 " A Sole exoriente Masotidas usque paludes, 
 Nemo est qui justo se Eequiparare queat." * 
 
 Lipsius saith of himself, that he was ^ humani generis quidem pmdagogus 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 Counti'ies, as Ammonius the philo- 
 sopher sometimes did in Alexandria, " cum humanitate literas et sapientia/m 
 cum prudentia: antistes sapientice, he shall be Sapientum 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 Uteratus, niulta stoliditatem et Icevitatem prrn seferentia 
 egit, stolidi et socordis vir ingenii, a scholar sufficient, yet many things he did 
 foolishly, lightly. 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 
 L 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 thinlts to he an Alchemist, 
 Till all he spent, and that his number's mist." 
 
 Convicted fools they are, madmen upon record j and I am afraid past cure 
 many of them, * crepunt inguina, the symptoms are manifest, they are all of 
 Gotam parish : 
 
 *' ^ Quum furor hand dubius, qmim sit manifesta phrencsis," 
 (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 Kabelais to be their physician. 
 
 If any man .shall ask in the meantime, who I am that so boldly censure \ 
 others, tu mdlane liahes vitia ? have I no faults 1 ^ Yes, more than thou hast, 
 whatsoever thou art. JVos ntunerus sumus, I confess it again, 1 am as foolish, 
 as mad as any one. / 
 
 " s Insanus vobis videor, non deprecor ipse, 
 Quo minus insanus," 
 
 I do not deny it, demens de popido dematur. My comfort is, I have more 
 fellows, and those of excellent note. And though I be not so right or so I'.is- 
 creet as I should be, yet not so mad, so bad neither, as thou perhaps takest 
 me to be. 
 
 ■ An sint, quales sint, tmde nomen illud asciverint. 'Turri Babel. " Omnium artium et 
 
 Bcientiarum instaurator. ^Divinus ille vir auctor notarum in epist. Dog. Bacon, ed. Hambur. 1608 
 
 J t'apientiffi desponsati. * " From the Rising Sun to the Ma;otid Lake, tl'.ere was not one that could 
 
 tan-ly be put m comparison with them." ' Solus hie est sapiens alii volitant velnt umbric. » in 
 
 ep. ad Balthas. Moretnm. " Eejectiuncula; ad Patavum. Felinus cum reliquis. 'Magnum 
 
 vmim sequi est sapere, some think; others desipere. Catul. * Plaut. Menec. <> In Sat U 
 
 ' Or to send for a cook to the Anticyraj to make hellebore pottage, settle-brain pottage. f Aliqiian- 
 
 tuium tamen inde me solabor, quod una cimi multis et sapientibns et celeberrimis viris ipse insiplens aim, 
 quod se Menippus Luciani in Necyomantia. s Petrgnius in Catalect. 
 
72 Democrittis 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 illiis- 
 
 j 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 
 
 i_ and them a good physician, and all of us a better mind. 
 
 And although for the abovenamed reasons, I had a just cause to amdertake 
 this subject, to point at these particular species of dotage, that so men might 
 acknowledge their imperfections, and seek to reform what is amiss j 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 melancholy, 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- 
 clites, 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, medicinally, to show the causes, symptoms, and 
 several ciu-es 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 Julian Montalius, 'Melancthon, and others ; "Julius Csesar 
 '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 hypochondriacaf wind especially, which proceeds from the spleen 
 and short ribs. Being then a disease so grievous, so common, I know not 
 I wherein to do a more general service, and spend my time better, than to pre- 
 j scribe means how to prevent and cure so universal a malady, an epidemical 
 1 disease, that so often, so much crucifies the body and mind. 
 
 If I have oyershot 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 presume to answer with 
 \ ° Erasmus, in like case, 'tis not I, but Democritus, Democritus dioAt : you 
 must consider what it is to speak in one's own or another's j)erson, an assumed 
 habit and name ; a difference betwixt him that affects 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. 
 
 " Dixero si quid forte jocosiug, lioc milii juris 
 Cum venia dalils." 
 
 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 tnith, why should any man be offended, or take 
 exceptions at it 1 
 
 " I.icuit, semperquelicehit, 
 Parcere personis, dicere do Titiis." 
 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 
 
 h That I mean of Andr. Vale. Apolog. manip. 1. 1 et 26, Apol. » Hsec affectio nostris temporibus 
 
 frequentissima. ^ Cap. 1.5. de JIcl. i De animo nostro hoc .^ajculo morbus frequentissimua. 
 
 I" Consult. 98. adeo nostris temporibus frequenter ingruit ut nullus fere ab ejus labe immunisreperiatur et 
 oniuium feremorborura oecasio existat. " Mor. Kucom. siquis caluuinietur levius esse quam decet 
 
 JJieologum, aut mordacius quam deceat Clu'istianum. » Hor. Sat. 4. i. 1. 
 
Democntus to the Header. 73 
 
 himself, let liim not expostulate or cavil with him that said it (so did "Erasmus 
 excuse himself to Dorpius, si parva licet coniponere niagnis) and so do I ; " but 
 let him be angry with himself, that so betrayed and opened his own faults 
 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 speech, 
 but a guilty conscience, a galled back of his own that makes him wince. 
 
 " Suspieione si quis eiTabit sua, 
 Et rapiet ad se, quod erit commnnc omnium, 
 Stulte nudabit animi couscientiam." * 
 
 I deny not this which I have said savours a little of Democritus; 'Quamvis 
 rideniem dicere verum quid vetat; one may speak in jest, and yet speak truth. 
 It is somewhat tart, I grant it; acriora orexim excitant embammata, as he 
 said, sharp sauces increase appetite, °nec cihus ipse juvat Trior sti frmidatus 
 aceti. Object then and cavil what thou wilt, I ward all with 'Democritus's 
 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, nullmn 
 libertati periculum est, servants in old Rome 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 oStk hiytv, 
 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 presum^Jtions I wiU 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 (Reader), 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, 
 
 " raotos priEstat coniponere fluctns." 
 
 ( let's first assuage the troubled waves.) 
 
 I have overshot myself, I have spoken foolishly, rashly, unadvisedly, absurdly, i 
 I have anatomized mine own folly. And now methinks upon a sudden I am I 
 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 now being recovered, and 
 perceiving mine error, ciy with ''Orlando, SoMte me, pardon (p honi) 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, Aspercefacetice uhi 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 liabet quod expostnlet cum eo qui 
 Bcripsit, ipse si volet, secum agat injuriam, utpote sui proditor, qui declaiavit hoc ad se proprie pertinere. 
 1 Si quis se Iffisum clamabit, aut conscientiam prodit suam, aut certe metura, Phsedr. lib. 3, jEsop. Fab' 
 * 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. ' Ut lubet feriat, abstergant 
 
 hos ictus Democriti pharmacos. » Rusticorum dea preesse vacantibus et otiosis putabatur, cui post 
 
 labores agricola sacriflcabat. Plin. 1. 3. c. 12. Ovid. 1.6. Fast. Jam quoque cum iiunt antiqua; sacra Vacunip 
 ante Vaounales stantque sedentque focos. Roslnus. ^ Ter. prol. Eunuch. ' Ariost. 1. 39. Staf. S8.' 
 
 ^Ut enim ex studiis gaudium, sic studia ex hilaritate proveniunt. Plinius Maximo suo, ep. lib, 8. nAnnal' 
 15. i> Sir Francis Bacon in liis Essays, now Viscount St. Albana. 
 
7i 
 
 Democritus to the Header. 
 
 •s^^orst ; and thougli I hope I have wronged no man, yet in Medea's words I 
 will crave pardon. 
 
 " Ulud jam voce extreraa peto, 
 
 Ne si qua noster dubius effudit dolor, 
 Maneant in animo verba, sed melior tibi 
 Mcmoria nostri subeat, llffic iraa data 
 Obliterentur . " 
 
 And in 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. 
 
 ■ I earnestly request every private man, as Scaliger did Cardan not to take 
 , offence. I will conclude in his lines. Si me cogjiitum haberes, non solum 
 donares nobis hasfacetias nostras, sed etiam indignum duceres, tarn, humanum 
 animum, lene inyenium, vd minimam suspicionem deprecari oportere. If thou 
 knewest my * modesty and simplicity, thou wouldst easUy 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 dofmitat Homerus 
 (sometimes that excellent Homer takes a nap), it is impossible not in so much 
 
 to overshoot ; opere in longo fas est obrepere somnum. 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'D. 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 Probus Persii ^ioypa<poe virginali verecundijl Persiura faisse dicit, ego, &c. "^Quos ant 
 
 Incuria fudit, aut hiimanaparum cavit natura. Ilor. ^Prol. (juer. Plaut. " Let not any one take 
 
 these thmgs to himself, they are all but fictions." 
 
75 
 
 LECTOEI MALfi FEEIATO. 
 
 Tu vero cavesis edico quisquis es, ne temere sugilles Auotorem hiijusce opens, 
 aut caviUator imdeas. Imo ne vel ex aliorum censura tacite obloquaris (vis 
 dicam verbo) ne quid nasutulus inepte improbes, aut falso fingas. Nam si talis 
 re vera sit, qualem prse se fert Junior Democrifus, seniori Democrito saltern 
 affinis, aut ejus Genium vel tantillum sapiat; actum de te, censorem seque ac 
 delatorem "aget e contra {jpetulanti splenecum sit), suiflabit te in jocos, commi- 
 nuet in sales, addo etiam, et deo risui te saci-ificabit. 
 
 Iterum moneo, ne quid cavillere, nedum Democritum Juniorem con\-iciis 
 infames, aut ignominiose vituperes, de te non male sentientem: tu idem audias 
 ab amioo cordato, quod dim vulgus Ahderitanum ab ^ Hippocrate, concivem 
 bene meritum et popularem suum Democritum, pro insano babens. Ne tu 
 Democrite sapis, stulti autem et insani Abderitce. 
 
 o« Abderitanfle pectora plebis hates." 
 
 HcBO te paucis admonitum volo (male feriate Lector), abi. 
 
 TO THE READER xiT LEISURE. 
 
 "Whoever you may be, 1 caution you against rashly defaming tbe autlior of 
 this work, or cavilling in jest against him. N"ay, do not silently reproach him 
 in consequence of others' censure, nor employ your wit in foolish disapproval, 
 or false accusation. For, should Demooritus Junior prove to be what he 
 professes, even a kinsman of his elder namesake, or be ever so little of the 
 same kidney, it is all over with you : he will become both accuser and judge 
 of you in your spleen, will dissipate you in jests, pulverise you into salt, and 
 sacrifice you, I can promise you, to the god of Mirth. 
 
 I further advise you, not to asperse, or calumniate, or slander, Democritus 
 Junior, 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 fellow-citizen, whom they had looked on as a 
 madman; " It is not that you, Democritus, that art wise, 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 elamo. Hor. " Hippoe. epist. Damageto. Accersitus sum ut 
 
 Democritum tanquam insanum curarcm, sed postquam conveni, non per Jovem desipientiaa negotiura, Bed 
 rerum omnium receptaculum deprehendi, cjusque ingenium demiratus sum. Abderitanos vero tanquam non 
 sanos accusavi, veratri potione ipsos potius eguisse dicens. «Mart. 
 
Heraclite fleas, misero sic convenit sevo, 
 
 Nil nisi turpe vides, nil nisi triste vides. 
 Ride etiam, quantumque lubet, Democrite ride, 
 
 Non nisi vana vides, non nisi sfculta vides. 
 Is fletu, hie risu modb gawdeat, unus utrique 
 
 Sit licet usque labor, sit licet usque dolor. 
 Nunc opus est (nam totus elieu jam desipit orbis) 
 
 Mille Heraclitis, milleque Democritis. 
 Nunc opus est (tanta est insania) transeat omnis 
 
 Mundus in Anticyras, gramen in Helleborum. 
 
 Weep, Heraclitus, it suits the age. 
 
 Unless you see nothing base, nothing sad. 
 Laugh, O 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 Democi'itus' are required. 
 Now (so much does madness prevail), all the world must be 
 
 Sent to Anticyra, to graze on Hellebore. 
 
THE 
 
 SYNOPSIS OF THE FIRST PARTITION. 
 
 In diseases, 
 consider 
 Sect. 1. 
 Memb. 1. 
 
 ''Their 
 Causes. 
 Subs. 1. 
 
 Or 
 
 Definition, 
 Member, 
 Division. 
 Subs. 2. 
 
 f Impulsive; ] Sin, concupiscence, &c.. 
 (Instrumental; \ Intemperance, all second causes, &e. 
 
 Of the body ( Epidemical, as Plague, Plica, &c. 
 
 300, which are 1 r> °^- , ,-. i. t-. o 
 
 ' ( Particular, as Gout, Dropsy, &c. 
 
 In disposition; as all perturbations, evil 
 
 affection, &c. 
 
 Or 
 
 Of the head 
 or mind. 
 Subs. 3. 
 
 Or 
 
 Habits, as 
 Subs. 4. 
 
 ^Dotage. 
 Frenzy. 
 Madness. 
 Ecstasy. 
 Lycanthropia. 
 Choreus sancti A'iti. 
 Hydrophobia. 
 Possession or obsession of 
 
 Devils. 
 Melancholy. See "V. 
 
 Melancholy: 
 in which 
 consider 
 
 Its Equivocations, in Disposition, Improper, &c. Subsect. 5. 
 
 Memb. 2. 
 To its ex- 
 plication, a 
 digression 
 of anatomy, , 
 in which ^ 
 
 ■Body 
 hath 
 parts 
 Subs. 2. 
 
 observe 
 parts of 
 Subs. 1. 
 
 contained as 
 
 containing 
 
 3 Humours, 4. Blood, Phlegm, &c. 
 ( Spirits ; vital, natural, animal. 
 
 r Similar; spermatical, or flesh, 
 J bones, nerves, &c. Sabs. 3. 
 i Dissimilar ; brain, heart, liver, &c. 
 (. Sabs. 4. 
 
 Subs. 5. 
 Subs. 6, 7, 8. 
 Subsect. 9, 10, 11. 
 
 ( Vegetal. 
 Soul and its faculties, as < Sensible. 
 
 ( Kational. 
 Memb. 3. 
 
 Its definition, name, difiference, Subs. 1. 
 The part and parties affected, affectation, &c. Subs. 2. 
 The matter of melancholy, natural, unnatural, &c. Subs. 4. 
 
 Species, or 
 kinds, 
 which are 
 
 fOf the head alone, Hypo- f .^, ,,, . , 
 
 Properto3chondi-iacaI, or wiAdyme- \™"^ *«"■ "'J''''-^ 
 parte, as llancholy. Of the whole j <'^'"''' symptoms, 
 
 (.body. ^prognostics, cures. 
 
 Or 
 
 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 
 
 ■ Super- 
 natural. 
 
 A. 
 
 Sect. 2. 
 Causes of 
 Melancholy 
 are either 
 
 Or 
 
 Natural 
 
 Synopsis of the First Partition. 
 
 '' As from God immediately, or by second causes. Subs. 1. 
 \ Or from the devil immediately, with a digression of the 
 ) 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, (Old age, temperament, Subs. 5. 
 inward < Parents, it being an hereditary disease, 
 from (. Subs. 6. 
 
 ''Necessary, see y. 
 
 Nurses, Subs. 1. 
 
 Education, Subs. 2. 
 
 Terrors, affrights, 
 Subs. 3. 
 
 Scoffs, calumnies, 
 bitter j ests,&6s. 4. 
 
 Loss of liberty, ser- 
 vitude, imprison- 
 ment. Subs. 5. 
 
 Poverty and want. 
 Subs. 6. 
 
 A heap of other ac- 
 cidents, death of 
 friends, loss, &c 
 Subs. 7. 
 
 Or 
 
 Or 
 
 £;. 
 
 Outward 
 or adven- 
 titious, 
 which are 
 
 Evident, 
 outward, 
 remote, ad- 
 ventitious, 
 as, 
 
 Or 
 
 Contingent, 
 inward, an- 
 tecedent, 
 nearest. 
 Memb. 5. 
 Sect. 2. 
 
 
 Particular to the three species. See n. 
 
 In which the bodyworks 
 on the mind, and this 
 malady is caused by 
 precedent diseases; as 
 agues, pox, &c., or 
 temperature innate. 
 Subs. 1. 
 
 Or by particular parts 
 distempered, as brain, 
 heart, spleen, liver, 
 mesentery, pylorus, 
 stomach, &o. Subs. 2. 
 
 n. 
 Particular 
 causes. 
 Sect. 2. 
 Memb. 5. 
 
 Inward 
 
 Of head Me- 
 lancholy are, / 
 Subs. 3. 
 
 Outward 
 
 Of hypochon- I Inward 
 driacal, or 
 windy Mclan- I 
 choly are. 
 
 I Innate humour, or from distempcrature adubt. 
 A hot brain, corrupted blood in the brain. 
 (^ Excess of venery, or dofijct. 
 ■ Agues, or some precedent disease. 
 Eumes arising fi'om the stomach, &c. 
 
 ( Heat of the sun immoderate. 
 
 A blow on the head. 
 J Overmuch use of hot wines, spices, garlic, onions, 
 \ hot baths, overmuch waldng, &c. 
 
 Idleness, solitariness, or overmuch study, vehe- 
 ment labour, &c. 
 
 Passions, perturbations, &c. 
 
 'Default of spleen, belly, bowels, stomach, mesen- 
 \ tery, miseraic veins, liver, &c. 
 ) Months or hemorrhoids stopped, or any other 
 ordinary evacuation. 
 
 Outward { Those six non-natural things abused. 
 
 Over all the T Inward 
 body are, ) ^^ 
 
 (^Outward. 
 
 _Subs. ■ 
 
 JLiver distempered, stopped, over-hot, apt to en- 
 l gender melancholy, temperature innate, 
 f Bad diet, suppression of hemorrhoids, &c., and 
 < such evacuations, passions, cares, &c., those 
 ( six non-natui-al things abused. 
 
Synopsis of the First rarlUion. 
 
 79 
 
 'Sub- 
 stance 
 
 « 
 
 Neces- 
 sary- 
 causes, 
 as 
 
 those 
 six 
 non- 
 natural 
 things, 
 which 
 are. 
 Sect. 2. 
 Memb. 
 2. 
 
 Diet 
 offend- 
 ing in 
 Subs.3. 
 
 Retention and 
 evacuation, 
 Subs. 4. 
 
 ' Bread ; coarse and black, &c. 
 Drink; thick, thin, sour, &c. 
 Water unclean, milk, oil, vinegar, wine, spices, &c. 
 
 f Parts; heads, feet, entrails, fat, bacon, blood, &c. 
 Mesh ■< Tr:_ J 5 Beef, pork, venison, hares, goats, pigeons, 
 
 ( ' ( peacocks, fen-fowl, &c. 
 
 Herbs, ( Of fish ; all shell-fish, hard and slimy fish, &c. 
 Fish, i Of herbs ; pulse, cabbage, melons, garlick, onions, &c. 
 <j &c. ( AU roots, raw fruits, hard and windy meats. 
 
 Quali- 5 Preparing, dressing, shai-p sauces, salt meats, indurate, soused, 
 ty.asin ( fried, broiled, or made dishes, &c. 
 
 Ouan (disorder in eating, immoderate eating, or at unseasonable 
 Jjj " < times, &c.. Subs. 2. 
 ^ ^ (Custom; deliglit, appetite, altei'ed, &c.. Subs. 3. 
 
 5 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, V Unseasonable, excessive, or defective, of body or mind, solitariness, 
 
 < Subs. 6. i idleness, a life out of action, &c. 
 
 Sleep and waking, unseasonable, inordinate, overmuch, overlittle, &c., Subs. 7. 
 
 Sorrow, cause and symptom. Subs. 4. Fear, cause 
 
 and symptom, Subs. 6. Shame, repulse, disgrace. 
 
 Irascible ( ^'^•' ^^'^^- ^- ^"^7 ^'1"^ malice, Subs. 7. Emu- 
 lation, hatred, faction, desire of revenge, Sub.^. 8. 
 Anger a cause. Subs. 9. Discontents, cares, mise- 
 ries, &c.. Subs. 10. 
 S or f Vehementdosires,ambition,S«6s.ll. Covetousness, 
 <f iXapyLifiav, Subs. 12. Loveof pleasures, gamingin 
 excess, &c.. Subs. 13. Desire of praise, pride, vain- 
 glory, &c.. Subs. 14. Love of learning, study in 
 excess, with a digression of the misery of scholars, 
 and why the muses are melancholy. Subs. 15. 
 
 B. 
 
 Symp- 
 toms 
 of me- 
 lancho- 
 ly are 
 either 
 Sect. 3. 
 
 Memb. 3. Sect. 2. 
 Passions and 
 perturbations of 
 the mind. 
 Subs. 2. With 
 a digression of 
 the force of 
 imagination. 
 Subs. 2., and di- 
 vision of passions 
 into, Subs. 3. 
 
 concupis- 
 cible. 
 
 03 
 
 Hu- 
 mours 
 
 Body, as ill digestion, crudity, wind, dry brains, hard belly, thick blood, much 
 
 waldng, heaviness and palpitation of heart, leaping in many places,&c., Subs.l. 
 
 Common (Fear and sorrow without a just cause, suspicion, jealousy, 
 
 to all or < discontent, solitariness, irksomeness, continual cogitations, 
 
 (_ restless thoughts, vain imaginations, &c.. Subs. 2. 
 
 Celestial influences, as Tj •y ^, &c., parts of the body, heart, 
 
 brain, liver, spleen, stomach, &c. 
 
 Sanguine are merry still, laughing, pleasant, medi- 
 tating on plays, women, music, &c. 
 Phlegmatic, slothful, dull, heavy, &c. 
 / Choleric, furious, impatient, subject to hear and 
 see strange apparitions, &e. 
 Black, solitary, sad; they think they are bewitched, 
 dead, &c. 
 Or mixed of these four humotirs adust, or not adust, infi- 
 nitely varied, &c. 
 ^ Their several [Ambitious, thinks himself a king, a lord; co- 
 customs, con- vetous, runs on his money; lascivious, on 
 ditions, incli-< his mistress; religious, hath revelations, 
 nations, disci- 1 visions, is a prophet, or troubled in mind; 
 pline, &c. I a scholar, on his liook, &c. 
 
 f Pleasantatfirst,hardlydiscenied; afterwards 
 Continuance harsh and intolerable, if inveterate, 
 
 of time as the tt„^„„ _.^„ ,_.],„ ( 1- Fa^sa cogitatio. 
 humour is in- ■' "^^^^ , 1 2. Cogitata loqui. 
 
 tended or re- 1 * degrees. ^ ^ Eicequi loquutum. 
 mitted, &c. By fits, or continuate, as the object varies, 
 \ pleasing, or displeasing. 
 Simple, or as it is mixed with other diseases, apoplexiev gout, caninus appetitus, 
 &c., so the symptoms are various. 
 
 S 
 
 most. 
 
 Or, 
 
 Particu- 
 lar to 
 private 
 persons, 
 accord- 
 ing to 
 Slits. 3 4. 
 
80 
 
 Synopsis of tlie First Partition. 
 
 25 
 Particular 
 symptoms to 
 the three dis- 
 tinct species. 
 Sect. 3. 
 Menib. 2. 
 
 Head me 
 lancholy. < 
 Subs. 1. 
 
 Hypo- 
 choTidria- 
 cal, or 
 windy 
 melan- 
 choly. 
 Subs. 2. 
 
 In body 
 
 In mind. 
 
 In body 
 
 fHeadach, binding and heaviness, vertigo, lightness, 
 J singing of the ears, much waking, fixed eyes, 
 i high colour, red eyes, hard belly, dry body; no 
 L great sign of melancholy in the other parts. 
 
 ("Continual fear, sorrow, suspicion, discontent, su- 
 ) pcrfluous cares, solicitude, anxiety, perpetual 
 ) cogitation of such toys they are possessed with, 
 (_ thoughts like dreams, &c. 
 
 Wind, rumbling in the guts, belly-ach, heat in 
 the bowels, convulsions, crudities, short wind, 
 sour and sharp belchings, cold sweat, pain in 
 the left side, suffocation, palpitation, heaviness 
 of the heart, singing in the ears, much spittle, 
 and moist, &c. 
 
 (Fearful, sad, suspicious, discontent, anxiety, &c. 
 In mind. ■< Lascivious by reason of much wind, troublesome 
 ( dreams, affected by fits, &c. 
 
 V 
 
 Over all 
 the body. 
 Subs. 3. 
 
 A reason 
 of these 
 symp- 
 toms. 
 Memb. 3. 
 
 In 
 
 , , (Black, most part lean, broad veins, gross, thick 
 ° ^ \ blood, their hemorrhoids commonly stopped, &c. 
 or 
 J 'n 1 i Fearful, sad, solitary, hate light, averse from com- 
 \ pany, fearful dreams, &c. 
 
 Symptoms of nuns', maids', and widows' melancholy, in body and mind, &c. 
 
 Why they are so fearful, sad, suspicious without a cause, why 
 solitary, why melancholy men are witty, why they suppose 
 they hear and see strange voices, visions, apparitions. 
 
 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. 
 
 C. 
 
 Prognostics 
 ofmelancholy. 
 Sect. 4. 
 
 Tending to good, as 
 
 rilorphew, scabs, itch, breaking out, &c. 
 1 Black jaundice. 
 
 ilf the hemorrhoids voluntarily open, 
 [if varices appear. 
 
 {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. 
 
 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 oft'er violence to himself. Neg. 
 How a melancholy or mad man oifering violence 
 
 to himself, is to be censured. 
 
 Corollaries and ques- 
 tions. 
 
THE FIRST PARTITION. 
 
 THE FIRST SECTIOJSr, MEMBER, SUBSECTION. 
 
 Mams Excellency, Fall, Miseries, Infirmities; The causes oftlmm. 
 
 Mairis Excellency^ Man", the most excellent and noble creature of tlie 
 world, " the principal and mighty work of God, wonder of nature," as Zoro- 
 aster calls him; auclacis natures 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 emj^ire 
 they are subject in particular, and yield obedience; far surpassing all the rest, 
 not in body only, but in soul j^ Iniaginis 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 coiigruens, 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 decs (as an old poet saith) to propagate 
 the church. 
 
 Man's Fall and Misery.'] But this most noble creature, Heu tristis, et 
 lachryinosa commutatio (''one exclaims) pitiful change ! is fallen from that he 
 was, and forfeited his estate, become miserabilis 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) he is inferior to a beast, '"Man in honour that 
 tmderstandeth not, is like unto beasts that perish," so David esteems him : a 
 monster by stupend metamorphosis, '' a fox, a dog, a hog, what not? Quantum 
 m/atatiis ah 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. 
 
 A Description cif Melancholy.] ""Great travail is created for all men, and 
 an 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 
 wait for, and the day of death. From him that sitteth in the glorious throne, 
 
 • Magnum miraculum. ^Mundi epitome, naturse delicise. • " Finis remm omnium, cui sublunaria 
 
 eerviunt. Scalig. exercit. 365. sec. 3. Vales, de sacr. Phil. c. 5. "^Ut in numismate Csesaris imago, sic in 
 homine Dei. e Gen. 1. f Imago mundi in corpora, Dei in anima. Exemplumque dei quisque est in 
 
 imagine parva. sEpll. iv. 24. ^ Palanterius. 'Psal. xlix. 20. i^ Lascivia superat equum, impu- 
 dentia canem, astu vulpem, furore leonem. Chrys. 23. Gen. ' Gon. lii. 13. ■» Ecclus. iv. 1, 2, 3, 4, 0, 8. 
 
 a 
 
82 Diseases in General. [Part. 1. Sect. 1, 
 
 to him that sitteth beneath in the earth and ashes; from him that is clothed iu 
 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 ^vhenoe 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 oiu- 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 ZJiipsflcaiMm, i6i proceffia, 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 yoar 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 him. '"If 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 oU 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 ofj 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 ^ Domitiau 
 endure ApoUonius 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 read 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. o Ilia cadens tegmen manibus decussit, et una pemiciera immisit miseris mortalibus 
 
 atram. Ilesiod. 1. oper. p I-Iom. 5. ad pop, Antioch. q Psal. cvii. 17. 'Pro. i. 27. » Quod 
 
 autem crebvius bella concutiant, quod steriUtas et fames solicitudinem cumulent, quod saevientibus morbis 
 valetudo frangitur, quod humanum genus luis populationevastatur; obpeccatum omnia. Cypr. tsiraio 
 desup-r pluvia descendat, si ten-a situ pulveiis squallcat, si Tix jejunas et pallidas hei-bas sterilis glcba 
 producat, si tui-bo vineam debilitet, itc. Cypr. « Mat. xiv. 3. » Phtlosti-atus, lib. 8. vit. Apollonii. 
 
 Injustitiam ejus, et sceleratas nuptias, et cietera quae praster i-ationem fecsrat, morborum causas dixit, y 16. 
 «18. »20. n Verse 27. 
 
Mem. 1. Subs. 1.] Diseases in General. 83 
 
 scab, and itch, and thou canst not be healed. "With madness, blindness, and 
 astonishing of heart." This Paul seconds, Kom. 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 exei'cise and try our patience 
 here in this life, to briag us home, to make us to know God 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 afflicted, 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 morbo 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 vvere 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, wUl 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 may be 
 for his good, '' sic expedit, 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, valetudo contingat abunde I " And that he have grace, beauty, favour, health, 
 
 Et mundus victus, nou deficieute cmmena." | 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 puffed up, 
 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 Iiijirmities^ Now the instrumental causes of 
 these our infirmities, are as diverse as the infirmities themselves; stars, 
 heavens, elements, &o. 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 pei'nicious 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. "Pire, and hail, and famine, and dearth, all these are created 
 
 = 28. Deus qnos diligit, castigat. ^ Isa. v. 13. verse 15. eNostrse salutis avidug continenter aurea 
 
 velicat, ac calamitate subinde nos exercet. Levinus Lemn. 1. 2. c. 29. de occult, uat. mir. * Vexatio dat 
 intellectum, Isa. xxviii. 19. In sickness the mind recollects itself. ^Lib. 7. Cum judicio, mores 
 
 et facta recognoscit et se intuetur Bum fero languorem, fero religionis amorem. Expers languoris nou 
 sum memor hujus amoris. E Summum esse totias philosophiae, ut tales esse perseveremus, quales nos 
 
 futures esse inflrmi profitemur. tPetraich. 'Prov. iii. 12. ^ Hor. Epis. lib. 1. 4. i Deut. viii. 1 1. 
 Qui Stat videat ne cadat. t Quanto majoribus beneflciis a Deo cumulatur, tanto obligatiorem s« 
 
 debitorem fateri. 
 
84 Diseases in General. [Part. 1. Sec. 1, 
 
 for vengeance," Ecclus. xxxix. 29. The 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, unseasonable 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; aud 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 ia 
 "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, &o., 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 1 ^ Nihilque prceter arcium cadavera patenti cernimus freto. In the 
 fens of Friesland 1230, by reason of tempests, 'the sea drowned mzilta Jwmi- 
 num millia, etjvmienta 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, 
 
 " B Ignis pepercit, uncla mergit, aeris I " Whom fire spares, sea doth drown ; whom sea, 
 
 Vis pestilentis requori ereptum necat, Pestilent air doth send to clay; 
 
 Bello superstes, tabidus morbo pevit." | 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, plants, 
 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. The 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, membei's 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 
 not fall therefore (saith David, when wars, plague, famine were offered) into 
 the hands of men, merciless and wicked men : 
 
 -" Vix snnt homines hoc nomine digni. 
 
 Qu^mque lupi, sievaj plus ferltatis habent.'' 
 
 We can most part foresee these epidemical diseases, and likely avoid them ; 
 Dearths, tempests, plagues, our astrologers foretel 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 vUlanies of men 
 no art can avoid. 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, 'witches : sometimes by impos- 
 
 «r"!,?.°r.^»^l''J"w 'i''''^"- ,,„,''I'eEe''ist. relationem Lod. Frois derehns Japonicis ad annnm 1696. 
 «Gu!cciard.descript.Belg. anno 1421. p Giraldus Cambrens. ijanus Dousa, en. lib. 1. car. 10 And 
 
 < MScent acoSta novercse. ™"" ^"'^"^' '"'°'° "'""'"' '^='°""'- + O""*- ^° ™=*' '• ^- ^'^S- ^- 
 
Mem. 1. Subs. 1.] Diseases in General. 85 
 
 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 humanmn 
 supplicia plura, quam 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, ai'e 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 infixmities : they torment us, 
 and we are ready to injure our posterity j 
 
 w "mos daturi progeniem vitiosiorem." I *' And yet witli crimes to us unknown, 
 
 1 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. 
 "We are thus bad by nature, bad by kind, but far worse by art, every man the 
 greatest enemy unto himself. We study many times to imdo oui-selves, abus- 
 ing those good gifts which God hath bestowed upon us, health, wealth, 
 strength, wit, learning, art, memory to our own destruction, ^ Perditio tua ex 
 te. As ^ Judas Maccabeus killed Apollonius with his own weapons, we arm 
 ourselves to our own overthrows ; and use reason, art, judgment, all that 
 should help us, as so many instniments 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 j 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 1 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 cruciQes 
 us most is our own folly, madness, {quos Jupiter perdit, dementaf ; by sub- 
 traction of his assisting grace God permits it) weakness, want of government, 
 our facility and proneness in yielding to several lusts, m givmg 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 wellpleased, and could moderate his passion, 
 he wla-os oculosque Jovipar: like Jupiter in feature. Mars m 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 m 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 rems to lust, 
 anger, ambition, pride, and follow our own ways, we degenerate mto beasts, 
 
 . Lib. 2. Epist. 2. ad Donatum. . vEzcch xviii. 2 ^^^^^ Ho[- 1- ^ 03; |. s^V^^'^mt \. 
 
 J Ezec. xviii. 31. Thy destruction )S from thyself. . „ 'J' S'/' '"• '^• 
 t Nequitia est qua: tc non sinet esse senem. ' Uomcr. maa. 
 
86 Def., N'om., Biv. of Diseases. {Part. 1. Sec. 1. 
 
 transform ourselves, overthro-w our constitutions, ''provoke God to anger, and 
 heap upon us tliis of melancholy, and all kinds of incurable diseases, as a just 
 and deserved punishment of our sins. 
 
 SuBSECT. II. — The Definition, Number, Division of Diseases. 
 
 "What a disease is, almost every physician defines. 'Fernelius 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 ; 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 irifinita muUitudo, 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, et nova febrium 
 
 Terris incubat cohors." 
 
 For besides many epidemical diseases unheard of, and altogether unknown to 
 Galen and Hippocrates, as scorbutum, small-pox, plica, sweating sickness, 
 morbus Gallicus, <fec., we have many proper and peculiar almost to every part. 
 No man free from some Disease or other.'] ISTo 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 peradventure in an age, or one of a thousand, like Zeno- 
 jphilus the musician in " Pliny, that may happily live 105 years without any 
 manner of impediment ; a PoUio Eomulus, that can preserve himself " "with 
 vfine and oil f a man as fortunate as Q. Metellus, of whom Valeriiis 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 : 
 
 " n\ein fiiv r'.p .yara kokSi/, irXem i'e BiXcuctra, | " Th' earth's full of maladies, and full the sea, 
 tiov(roii dtOpioTToi J.u J0 ^/lepn, W 6jri vuKri Wliich set upoa US Ijotti by night and day." 
 
 AvTOfXaTOt tpOLTWITt' ] 
 
 Division of Diseases.] If you require a more exact division of these ordmary 
 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 
 
 •Fem Ta'Jh''?'i*'J"f°^„'T'"'^f'ff' i°fl""\1iyisn,odi flagitia, qu.'e divinas poenas merentur. Crato. 
 Sp/t i' „ , ■- ''■■'■ *I°'''}'? est aiTectus contra naturam corpori insiders. t Fusch. Inatit. 1. 3. 
 
 '■Lb 4 can \' MnETf ?';' """ "'^°- . ' Dissolutio fcederis in eorpore, ut sanitas est eonsummatio. 
 lih ■ t'^1^' t Moibus est habitus contra naturam, qui imim ejus, &c. "Cap. 1 1. lib. 7. * Herat, 
 
 lib. ..odes. 'Emaciation, and a new cohort of fevers broods over the earth" k Cao 50 lib 7 rmtiim 
 vTZ'^'"' """. ™"f """ """ taoonimodo. - Intus mnlso, toras oleo » Exempiis genitur SS 
 »S;\Z dStf^f ™''p'i ■. :'^'% T"^ P^orttla, ultioiammemoriam record^lXst Z m^^^^" ' 
 r,riti^.'ircSs"instit.^!^3^tct:f i™7'"wecto.°Synt?' "'"• " '^^ *^^™^""^ ^''"'- "*• '• '''^■^' 
 
>Mem. 1. Subs. 4.] Div. hftlie Diseases of the Head. fg-y 
 
 'habit, or in disposition, (fee. My division at tbis time (as most befitting my 
 ■purpose) sball be into those of the body and mind. JTor them of the body, a 
 -brief catalogue of which Fuschins hath made, Institut. lib. 3, sect. 1, cap. 11. 
 fT. refer you to the voluminous tomes of Galen, Areteus, Rhasis, Avicenna, 
 Alexander, Paulus ^tius, GordoneriuS: and those exact l^eoterics, Savana- 
 rola, Capivaccius, Donatus AltomaitTs, Heroides de Saxonia, Meroimalis, 
 Victorius Faventinns, Weaker, jPiso, &c., that have methodically and elabo- 
 rately written of them alD 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 div*;rs, 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 'Heumins, (which he takes out of Arculanns,) are inward or outward 
 (to omit all others which pertain to eyes and eai-s, nostrils, gums, teeth, mouth, 
 palate, tongue, wesel, chops, face, &c.) belonging properly to the brain, as 
 baldness, falling of hair, furfaire, lice, &c. " Inward belonging to the skins 
 next to the brain, called dura and jyia 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 sn^kuess. 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, morhos imaginationis, aut rationis Icesce, (diseases of the 
 imagination, or of injured reason,) which are three or four in number, phrensy, 
 madness, melancholy, dotage, and their kinds : as hydrophobia, lycanthropia. 
 Chorus sancti viti, morbi dcemoniaci, (St. Vitus's dance, possession of devils,) 
 which I will briefly touch and point at, insistingespeciallyin 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, Lanrentius, Montaltus, T. 
 Bright, (fee, 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, Uydrophohia, Lycantliropia, 
 Gliorus sancti Viti, Extasis. 
 
 Delirimn, 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 
 
 • Pra;fat. de morbis capitia. In capite ut TarijE habitant partes, ita raris querelie ibi eveniunt. "Of 
 
 which read Henvnins, Montaltus, Hildesheim, Quercetan, Jason Pratensis, &c. " Cap, 2. de melanehol. 
 
 y C;-p, 2, de Phisiologia sagarum ; Quod alii minus veete fortasse dixerint, nos examiaai-e, melius dij udicare, 
 cofrigere studeamus. •■ Cap i. de mol. » Art, Med. 7. . . _ 
 
88 Diseases of tM Mind. [Part. 1. Sect. 1. 
 
 summum genus of them alL If it be distinguislied from them, it is natural or 
 ingenite, which comes by some defect of the organs, and over-much brain, aa 
 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; or 
 if it contLaue, a sign of melancholy itself 
 
 Phrmsy] Fli/renitis, which the Greeks derive from the word fff, 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 differa 
 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 diiferences are assigned by 
 physicians. 
 
 Madness.] Madness, phrensy, and melancholy are confounded by Oelsus 
 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 majus or minus, 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 TertuUianus, 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 therefore defined to be a vehement dotage; or raving 
 without a fever, far more violent than melancholy, full of anger and clamom-, 
 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. "Fracastoriiis 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 fury there be 
 divers kinds;' ecstasy, which is familiar with some persons, as Cardan saith of 
 himself, he could be iu 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. Extasi omnia prcedicere, answer all questions in an extasis you will ask; 
 what your friends do, where they are, how they fare, (fee. 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.] Lycauthropia, which Avicenna calls Cucubuth, others 
 Lupinam 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. «j3Etius 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 medicl uno complexu perstringunt hos duo3 morbos, quod ex eadem caiisa oriantnr, quodqua 
 magnitudine et modo solum distent, et alter gradus ad alterum exlstat. Jason Pratens. « Lib. Med. 
 
 a Pars mania; mihi videtur. » Insanus est, qui Ktatc debita, et tempore debito per se, non momentaneam 
 et tugacem, ut vmi, solaui, Hyoscyami, sed conRrmatam habct impotentiam bene operandi circa intellectum. 
 Ub. 2. de mtellectione. 'Of which read Fcelii Plater, cap. 3. de mentis alienatione. 6 Lib. 6. cap. 11. 
 " Lib. 3. cap. 16. *^ 
 
Mem. 1. Subs. 4.] 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, ug\j, and fearful look. 
 Such belike, or little better, were King Prjetus' ""daughters, that thought 
 themselves kine. And Nebuchadnezzar in Daniel, as some interpreters hold, 
 was 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. Pie that is desirous to hear of this disease, or 
 more examples, let him read Austin in his 18th book de CivUate Dei, cap. 5. 
 Mizaldus, cent. 5. 77. Sckenkius, lib. 1. Hildesheim, spicel. '2. de Mania. 
 Forrestus, lib. 10. de tnorbis cerebri. Olaus Magnus, Vincentius Bellavicensis, 
 spec. met. lib. 31. c. 122. Pierius, BoJine, Zuinger, Zeilger, Peucer, AVierus, 
 Spranger, &c. This malady, saith Avicenna, troubleth men most in February, 
 and is now-a-days frequent in Bohemia and Hungary, according to ■'Heurnius. 
 ScheiTiitzius 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 citte of them. 
 
 Hydropliobia 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 wUl rather die than drink: 'Cselius Aurelianus, an ancient 
 writer, makes a doubt whether this Hydrophobia be a passion of the body or 
 the mind. The part afiected 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 
 affected, 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 lie 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 ^Oodronchus; and sometimes not till seven or eight years, 
 as G-uianerius; twelve as Albertus; six 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 
 
 I Cap 9. Art mea. kpe priestig. Dajmonum. I. 3. cap. 21. lObserrat. lib. 10. de morMs cerebri, 
 
 cap. 15. " Hippocrates, Ul). de insania. - Lib. 8. cap. 22. homines interdum lupos flen ; et contra. 
 
 » Met lib 1 P Cap de Man. * tricerata crura, sitis ipsis adcst immodica, pallidi, lingua sicca. 
 
 1 Cap. 9. art. Hydrophobia. 'Lib. 3. cap. 9. «Lib. 7. de Venenis. > Lib. 3. Cap. 13. de morbis 
 
 acutis. o Spicel. 2. i Sckenkius, 7 Ub. de Venenis. j Lib. dc Hydrophobia. 'Obsei-vat. 
 
 Jib. 10. 25. 
 
©0 Diseases of the Mind. [Part. 1. Sec. 1. 
 
 common cure in the country (for sucli 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, .Sokenkius, and before all others Codronchus an Italian, who hath 
 lately written two exquisite books on the subject. 
 
 Clwrus 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 sometimes 
 (and yet never hurt their children) wUl 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 therefore 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 hath cured of it. Feliss 
 Platerus de mentis alienat. cap. 3. reports of a woman in Basil whom he saw, 
 that danced a whole month together. The Ai-abians call it a kind of palsy. 
 Bodine in his 5th book de Repub. cap. 1, speaks of this infirmity ; Monavius 
 in his last epistle to Scoltizius, and in another to Dudithus, where you may 
 read more of it. 
 
 The 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, (fee. Many strange stories are related of them, which because some 
 will not allow, (for Deacon and Barrel have written large volumes on this 
 subject pro 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. — Melaiicholy in Disposition, improperly so called, Equivocations. 
 
 Melancholy, the subject of our present discourse, is either in disposition or 
 habit. In disposition, is that transitory melancholy which goes and comes 
 upon every small occasion of sorrow, need, sickness, trouble, fear, grief, 
 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 
 
 • Lascivam Clioream. To. 4. de morbis amentinm. Tract. 1. bEventa ut plurimum rem ipsam compro- 
 tante. = Lib. 1. cap. de Mama. " Cap. 3. de mentis alienat. » Cap. 4. de mel. * PART. 3, 
 
 . We quo homine secm'itas, de quo certum gaudium ? quocunque se conyertit, in terrenia rebus amaritttdinem 
 animi mveniet. Aug. m Psal. vui. 5. 
 
Mem. 1. Subs. 5.] Mdanclwly in Disposition. Ql 
 
 other he feels the smart of it. Melancholy in this sense is the character of 
 mortality. « * Man that is born of a woman, is of short continuance, and full 
 of trouble." Zeno, Cato, Socrat«s 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 aU happiness, " the 
 most fortunate man then living, born in that most flourishing city of Eome, of 
 noble parentage, a proper man of person, well qualified, healthful, rich, honour- 
 able, a senator, a consul, happy in his wife, hajjpy in his children," &c., yet 
 this man was not void of melancholy, he had his share of sorrow. ' Polyci-ates 
 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 j the very gods had bitter pangs, and frequent 
 passions, as their own " poets put upon them. In general, " ' as the heaven, 
 so is our 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 pleasant showers : so is 
 our life intermixed with joys, hopes, fears, sorrows, CLdumnies :" Invicem 
 cedunt dolor et volwptas, there is a succession of pleasure and pain. 
 
 - " medio de foote leporum, 
 
 Surgit amari aliquid in ipsis floribus angat." 
 
 " Even in the midst of laughing there is sorrow" (as ° Solomon holds) : even 
 in the midst of all our feasting and j ollity, as, "Austin infers in his Com. on the 
 41st Psalm, there is grief and discontent. Inter delicias semper allquid scevi 
 nos strangulat, for a pint of honey thou shalt here likely find a gallon of gall, 
 for a dram of pleasure a pound ot 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. Nothing so prosperous and pleasant, but it hath ^ some bitterness 
 in it, some complaining, some grudging; it is all y\viiimKfm, 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 ofi'ence, 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. 8 Omni tempore Socratem eodem viiltu videri, sive domnm rediret, sive domo egrederetur. 
 *" Lib. 7. cap. 1. Natus in florentissima totius orbis civitute, nobilissimis parentibus, corporis vires habuit et 
 rarissimas animi dotes, uxorem conspicuam, pudicam, felicLS liberos, consulare decus, sequentes triumphos, 
 &c. '*■ .(Elian. ^^ Homer. Iliad, • Lipsius, cent. 3. ep. 45. ut ccelum, sic nos homines sumus : illud ex 
 intervallo nubibns obducitm* et obscnratur. In rosario iiores spinis intermixti. Vita similis aeri, udum 
 modo, sudum, tempestas, serenitas : ita vices rerimi sunt, praemia gaudiis, et sequaces curje. ^ Lucretius, 
 1.4.1124. °Prov, xiv. 13. Kxtremum gaudii luctus occnpat. "Nafalitia inquit celebrantur, nuptise 
 hicsunt; ^t ibi quid celebratur quod non dolet, quod non transit ? p Apuleius 4. florid. Nihil quicquid 
 humini tam prosperum divinitus datum, quin ei admixtum sit aliquid difficuUatis, ut etiam amplissima 
 quaque Isetitia, subsit qu33piam vel parva querimonia, conjugatione quadam mellis et fellis. i Caduca 
 
 nimirum et fragilia, et puerilibus consentanea crepundiis, sunt ista qua3 vires et opes humanas vocantur, 
 affluunt subito, repente delabuntur, nullo in loco, nulla in persona, stabilibus nixa radicibus consistunt, sed in- 
 certissimoflatu fortune quos in sublime extulerunt, improvise recursu destitutes inprofundomiseriarum valle 
 ^jniserabiliter immergunt. Valerius, lib. 6. cap. 11. ^ Huic seculo parum aptus es, aut potius omnium nostro- 
 ^rum conditionem ignoras, quibus reciproco quodam nexu, &c. LorchanuiGollobelgicus, lib. 3. ad annum. I5ys. 
 
92 Digression of Anatomy. [Part. 1. Sec. 1. 
 
 bi'ook it ; there is no way to a-void it, but to arm thyself with patienoej with 
 magnanimity, to ' oppose thyself unto it, to suifer affliction as a good soldier 
 of Christ ; as 'Paul adviseth 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, &c. (if solitary, or 
 idle) yields so far to jDassion, 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 an instant 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 habit, morbus sonticus, or chronims, 
 a chronic or continuate disease, a settled humour, as ' Aurelianus and ^others 
 call it, not errant, but fixed j 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 melancholy, what it is, or to 
 discourse farther of it, I hold it not impertinent to make a brief digression of 
 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, &c., imagination, reason, humours, spirits, 
 vital, natural, animal, nerves, veins, arteries, chylus, pituita ; which by the 
 
 " Horsum omnia studia aWgi (Jeient, ut humana fortiter feramus. t2 Tim ii 3 oEnist qs lib 10 
 
 Stem '''/t ° ,' Phthisim. » Cahdum ad octo : frigidum ad octo. Una Imiuidu ilon fucit 
 
 a-sutem. , Lib. 1. c. 6, • Fuseliius, 1. 3. sec. 1, cap. 7. Hildesheim, fol. 130. ' 
 
Mem. 2. Subs. 2.] Dimsio7i of iJie Body. 93 
 
 vulgar will not so easily be perceived, what tbey are, how cited, and to what 
 end they serve. And besides, it may peradventure give occasion to some 
 men to examine more accurately, search farther 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, Vesalius, Falopius, Laurentius, Eemelinus, 
 (fee, 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, ^Melancthou, ^Fernelius, 
 Tuschius, and those tedious Tracts de Animd (which have more com- 
 pendiously handled and wi'itten 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, Spirits. 
 
 Of the parts of the body thei'e 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 fl uent part of the body, comprehended 
 in it, for the preservation of it; and is either inaate or born with us, or ad- 
 ventitious and acquisite. The radical or innate, is daily suj)plied 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 affisctions, by which they are distinguished from one another, and from 
 those adventitious, peccant, or 'diseased humours, as Melanothon 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 coming 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. 
 
 *Psal. xxxix. 13. "De aniraa. Turpe enim est homini io^norare sui corporis (ut ita dicam) aediflcium, 
 prassertim cum ad yaletudinem et mores hsec cognitio plurimum conducat. '^De usu part. « History 
 
 of man. I'D. Croolse. =InSynta.ti. 'De Anima. ginstit. lib. 1. i" Physiol. 1. I, 2. 
 
 ■Anat. 1. 1. c. 18. 'Ifl Micro, succos, sine quibos animal sostentari dod potest. 'Morbosos huraoroa. 
 
94 SimUa/r Parts. [Part. 1. Sec. 1. 
 
 Choler is hot and dry, bitter, begotten of the hotter parts of the chylus, 
 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. 
 
 Serwm, Sweat, Tears.] To these humours you may add serum, -which is 
 the matter of urine, and those excrementitious 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 diifused by the 
 nerves, to the subordinate members, give sense and motion to them all. 
 
 SuBSECT. III. — Similar Farts. 
 
 Similar Parts.] 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, fibres 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. 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; the 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. 
 
 ■» Spu-italis aniina. ° Laurentius, cap. 20. Ub. 1. Anat. 
 
Mem. 2. Subs. 4.] Dissimilar Parts. 95 
 
 Artenes.] 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 to refrigerate the heart. 
 
 Vmis.^ Veins axe hollow and round, like pipes, arising from the liver, 
 carrying blood and natural spirits; they feed all the parts. Of these there 
 be two chief, Vena porta and Veiia cava, from which the rest are corrivated. 
 That Vena forta is a vein coming from the concave of the liver, and receiv- 
 ing those meseraioal veins, by whom he takes the chylas froni the stomach 
 and guts, and conveys it to the liver. The other derives blood from the liver 
 to nourish all the other dispersed membex'S. The branches of that Ve)^a porta 
 are the meseraical and hajmorrhoides. The branches of the Cava are inward 
 or outward. Inward, seminal or emulgent. Outward, in the head, arms, 
 feet, &c., and have several names. 
 
 Fibrce, Fat, Flesh.'\ Fibrse a,re strings, white and solid, dispersed through 
 the whole member, and right, oblique, transverse, all which have their several 
 uses. Fat 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, composed 
 of the congealing of blood, &c. 
 
 SuBSECT. IV.- — Dissimilar Parts. 
 
 DissiMlLAE parts are those which we call organical, or instrumental, and 
 they be inward or outward. The chiefest outward parts are situate forward 
 or backward : — forward, the crown and foretop of the head, skull, face, fore- 
 head, temples, chin, eyes, ears, nose, &c., neck, breast, chest, upper and lower 
 part of the belly, hypochondries, navel, groin, flank, (&c. ; backward, the 
 hinder part of the head, back, shoulders, sides, loins, hipbones, as sacrum, but- 
 tocks, &c. Or joints, arms, hands, feet, legs, thighs, knees, ifec. Or common 
 to both, which, because they are obvious and well known, I have carelessly 
 repeated, eaque 'prcecipua ej grandiora tantitm ; quod reliquum ex libris da 
 anima qui volet, accipiat. 
 
 Inward organical parts, which cannot be seen, are divers in number, and 
 have several names, fonctions, and divisions; but that of 'Laurentius is most 
 notable, into noble or ignoble parts. Of the noble there be three princijjal 
 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 a latere, with the rest of those 
 natural oi-gans, serving for concoction, nourishment, expelling of excrements. 
 This lower region is distinguished from the upper by the midriff, or diaphragma, 
 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. 
 
 oin these they oljserve the heating of the pulse. p Cujus est pars simularis a vi CQtifica ut interiora 
 
 niuniat. Capivac. Anat. pag. 262. 1 Anat. lib. 1 . c. 19. Celebris est et peiTulgata partimn divisio 
 
 tn principea et ignobiles partes. ^D. Croolt out of Galen and others. » 
 
96 Anatomy of the Body. [Part. 1. Sect. 1, 
 
 The last of tlie water course, which is again subdivided into three other parts. 
 The Arabians make two parts of this region, Epigastrium and Eypogastrium, 
 upper or lower. Epigastrivm they call Miraoh, from whence comes Mirachialis 
 Melancholia, sometimes mentioned of them. Of these several regions I will 
 treat in brief apart ; and first of the third region, in which the natural organs 
 are contained. 
 
 De Arvima. — The Lower Region, Natural Organs^ But you that are 
 readers in the meantime, " Suppose you were now brought into some sacred 
 temple, or majestical palace (as ^Melanothon 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 guUet, 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, the kitchen, 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 Wecker calls it) is named Pylorus. This 
 stomach is sustained by a large kell or kaull, called omentum; which 
 some will have the same with peritoneum, or rim of the belly. Prom the 
 stomach to the very fundament are produced the guts, or intestina, which serve 
 a little to alter and distribute the chylus, and convey away the excrements. 
 They are divided into small and great, by reason of their site and substance, 
 slender or thicker : the slender is duodenum, or whole gut, which is next to 
 the stomach, some twelve inches long, saith 'Fuschius. Jejunum, or empty 
 gut, continuate to the other, which hath many meseraic veins annexed to it, 
 which take part of the chylus to the liver from it. Ilion the third, which 
 consists of many crinkles, which serves with the rest to receive, keep, and 
 distribute 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 I'eceives 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 — Oenerosum 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 watery, 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 vii'tue, 
 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 
 
 tLib.°rMp.l2!''Ject"6!™^^'"" "^ ^^"''f''™ quoddam voa duci putetis, &c Saa™ et utilis cosnitio. 
 
Mom. 2. Sabs. 4,] Anatomy of tlie Body. 97 
 
 bladder, wbicli 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 portex-, keeps 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 Eegwnl\ ISText 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 diaphragma 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 divides 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 affections. 
 Priinum vivens, uUinium moriens, it lives first, and dies last in all creatures. 
 Of a pyramidioal form, and not much unlike to a pine-apple; a part worthy of 
 "admiration, that can yield such variety of affections, hy whose motion it is 
 dilated or contracted, to stir and command the humours in the body. As in 
 sorrow, melancholy; in angei", choler; in joy, to send the blood outv/ardly; 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 nnto it, 
 bec'etting 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'Eernelius), 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 vcnosal artery, which vein comes to 
 the lungs by that aspera arteria, which consists of many gristles, membranes, 
 nerves, takini^- 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 aud 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 bune, and two skins or membranes, whereof the 
 one is called dura mater, or meninx, the other ina mater. The dura mater is 
 
 oTTti- res est nrjEciriue digna admiratione, quod tanta affectaum varietate ciotur cor, quod omnes res 
 tristes etlSlSsS Sorda fcriunt et movent. v Physio. 1. 1. e. 8. - Ut orator regi : sio pulmo Toeis 
 iii.itiumentum annectitur cordi, <fcc. Melancth. 
 
 H 
 
98 Anatomy of the Send. [Part. 1. Sec. 1. 
 
 next to the skull, atove the other, which includes and protects the brain. 
 When this is taken away, the pla mater is to be seen, a thin membrane, the 
 next and immediate cover of the brain, and not covering only, but entering 
 into it. The 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 brain 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, senile 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. V. — Oftlie Soul and Jier Faculties. 
 
 According to ''Aristotle, the soul is defined to be im\i)(eta, perfectio et 
 actv,s primus corporis organici, vitam habentis 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 of 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 «f his, Cam- 
 panell'a, in his book de seiisu rerum* much labours to demonstrate »nd prove, 
 because carcasses bleed at the sight of the murderer ; with many such argu- 
 ments: And ^some again, one soul of all creatures whatsoever, difiering only 
 in organs; and that beasts have reason as well as men, though, for some 
 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. Ho't\'Wiese three 
 principal faculties are distinguished and connected, Humano ingeriV>\iaccessttm 
 videiur, is beyond human capacity, as 'Taurellus, Philip, Plavius, and others 
 sxippose. The inferior may be alone, but the superior cannot subsist -ytithout 
 the other; so sensible includes vegetal, rational both; which are contained in 
 it (saith Aristotle) ul trigonus in tetragono, as a triangle in a quadrangle. 
 
 yDeanim.cl. f Scalig. exero. 30V. Tolet. inlib. de animi. cap. 1. &o. «1. De anima can 1 
 
 OTnseul qu5.st. =Lil), 6. Boot. Va. Gentil. c. 13. pag, 1216. Aristot. « Animl guXe tatell 
 
 etiam in cadayereinhaBrentem post mortem per aliquot menses. * Lil). 3. cap. 31. eCoelius lib 2 c 31 
 prop.Tde 4 et mort 2. Cat*' '^^^ ' """'*' "' ^"'"'' P"'"'' ' ^" "'■ '' "°''- ^'''- "« ^i 
 
Mem. 2. Subs. 5.] Anatomy ofilis Soul, 99 
 
 Vegetal Soul^ Vegetal, tlie 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, procreati-ix; the first is '' nutrition, 
 ■whose object is nourishment, meat, drink, and the like; his organ the liver 
 ill 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 powers 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. 
 
 Retention^ ' 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 differences — maturation, elixation, assation. 
 
 Maturatimi^^ Maturation is especially observed in the fruits of trees; which 
 are then said to be ripe, when the seeds are tit 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 four-fold^ Besides these three several operations of 
 digestion, there is a four-fold order of concoction : — mastication, or chewing 
 in the mouth; chilification 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 reliques of meat and drink, by the guts, bladder, 
 pores ; as by purging, vomiting, spitting, sweating, urine, hairs, nails, &c. 
 
 Aiiginentation.] As this nutritive faculty serves to nourish the body, so 
 doth the augmenting faculty (the second operation or power of 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 cuiaue dies, breve et irreparabile tcmpus I " A term of life is set to every man, 
 Omnibus est vit»."-^ • I Which is but sliort, 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 a7id Death concomitants of the Vegetal Faculties.] Necessary concomi- 
 tants or affections of this vegetal faculty are life and his privation, death. To 
 
 tUutritlo est alimenti transmutatio, viro naturalis. Seal, exerc. 101. see. 17. 'See more of Attraction 
 in Seal. exer. 343. 
 
100 Anatomy oftlie Sovi. [Part. 1. Sec. 1. 
 
 the prpservation of life the natural heat is most requisite, though siceity 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, countxy, 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 oU to maintaia it. 
 
 SuBSECT. VI. — Of 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 aifected 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, -without 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 eye by the sun-beams. According to that axiom, Visibile 
 forte destruit senswm^ Or if the object be not pleasing, as a bad sound to the 
 ear, a stinking smell to the nose, &o. 
 
 Siglit?^ 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 cbmes 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 irerves, concurring both in one, 
 conveys the sight to the common sense. Between the organ and object a true 
 distance is required, that it be not too near, nor too far ofi". Many excellent 
 questions appertain to this sense, discussed by philosophers : as whether this 
 sight be caused intra mittendo, vel extra mittendo, &g., 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, Vitellio, Eoger Bacon, Baptista Porta, 
 Guidus Ubaldus, Aquilonius, (fee, ha.ve written whole volumes. 
 
 ' vita consistit in calido et humido. " " Too bright an object destroys the organ." » Lumen est 
 
 actus perspicui. Lumen h luce provenit, lux est in corpore lucido. o Satur. 7. c. 14. PinPhaedon. 
 
 iiDepract. Philos. 4. 'Lac, cap. 8. de opif. Dei, 1. 
 
Mem. 2. Subs. 7.] Anatomy oftlie Soul. 101 
 
 Heariiig^ Hearing, a most excellent outward sense, " by wliich we learn 
 and get knowledge." His object is sound, or that wbioli is heard ; 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; asa 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 tho 
 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 itbea quality, fume, vapour, or exhalation, 
 I will not now dispute, or of their difierences, 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 affect the body many times, as diet itself. 
 
 TasteP^ 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 misaifected. 
 
 ToiKhing^ Touch, the last of the senses, and most ignoble, yet of as great 
 necessity as the other, and of as much p)leasure. 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, (fee. Many delightsome 
 questions are moved by philosophers about these five senses; their organs, 
 objects, mediums, which for brevity I omit. 
 
 SuBSECT. VII. — 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 differences of 
 objects; for 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 oflices are his. The forepart of the brain is his organ or seat. 
 
 Phantasy.] Phantasy, or imagination, which some call estimative, or 
 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. t Phis. 1. 5. U.S. 
 
102 Anatomy oftlie Soul. [Part. 1. Sec. 1. 
 
 many times conceives strange, stupend, absurd shapes, as in sick men we com- 
 monly observe. His organ is the middle cell of the brain ; his objects all the 
 species 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 fictions, antics, images : as Ovid's house 
 of sleep. Psyche's palace in Apuleius, &o. In men it is subject and governed 
 by reason, or at least should be; but in brutes it hath no superior, and is 
 ratio hi-utm'um,, all the reason they have. 
 
 Memory-I 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 waking.'] The afiections 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, &c., of which Artemidorus, Oardanus, 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 vapours 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 all parts cause." 
 
 SuBSECT. VIII. — 0/iJie 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 ; huuger and thirst. Sensitive is common to men and bnites. 
 Voluntary, the third, or intellective, which commands the other two in men, 
 and is a curb imto them, or at least should be, but for the most part is capti- 
 va,ted 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- 
 parable 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 powers, 
 or inclinations, concupiscible or irascible : or (as ''one translates it) coveting, 
 anger invading, or impugning. Concupiscible covets always pleasant and 
 delightsome tilings, and abhors that which is distasteful, harsh, and unpleasant. 
 
 " Eiercit. 230. '^ T. W. Jesuite, in his Passions of the Minde. 
 
Mem. 3. Subs. 9.] Anatomy of the Soul. 103 
 
 Ira.scible, ^ quasi aversans per iram et odium, as avoiding it with anger and 
 indignation. All affections and perturbations arise out of tbese two foun- 
 tains, wbich, 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 
 Is-iKoifEnttKia, a compound 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 
 faculty 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. The 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 
 p.ppetite this faculty, which, by an admu-able 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, refeiTed 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. 
 
 Ik the precedent subsections 1 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 ; numbei-, 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 is ex traduce, as Phil. 1. de 
 Anima, Tertullian, Lactantius de opific. Dei, cap. 19. Hugo, lib. de Spiritu 
 etAnima, Vincentius Bellavic. spec, natural, lib. 23. cap. 2. et 11, Hippo- 
 
 y Velcurio. « NerYi a spiritu movcntur, spiritus ab anima, Melanct. « Velcurlo. Jucundum et 
 
 ^cepB subjectum. 
 
104 Anatomy of the Soul. [Part. 1. Sec. 1. 
 
 crates, Avicenna, and 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 worse 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 ia 
 men. "Galen supposeth the soul crasin esse, to be the temperature itself; 
 Trismegistus, Musffius, Orpheus, Homer, Pindarus, Phferecides Syrus, Epic- 
 tetus, with the Chaldees and ^Egyptians, affirmed the soul to be immortal, 
 a,s did those British * Druids of old. The ^ Pythagoreans defend Metempsy- 
 chosis; and Palingenesia, that souls go from one body to another, epotdprius 
 Letlies undd, as men into wolves, bears, dogs, hogs, as they were inclined in 
 their lives, or participated hi conditions. 
 
 . " 'j'inqiie f&rinas 
 
 Possum us ire domus, pecudumquD in corpora condi." 
 
 ° Lucian's cock was first Euphorbus a captam : 
 
 " Ille effO (nam memini) Trojani tempore belli 
 Panthoides Euphorbus eram." 
 
 A horse, a man, a sponge. 'Julian the Apostate thought Alexander's soul 
 was descended into his body : Plato in Timseo, and in his Phs3don (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 animarum, lib. 10. de rep. and after ^ten 
 thousand years is to return into the former body again. 
 
 ' * post varios annos, per mille figuras. 
 
 Rui'sus ad humante fertur primordiavitiE.'' 
 
 Others deny the immortality of it, which Pomponatus of Padua decided out 
 of A.ristotle not long since, Plinius Avuiicuhis, cap. 1. lib. 2. et lib. 7. cap. 65; 
 Seneca, lib. 7. epist. ad LucUium ejnst. 55 ; Dicearchus in Tull. Tusc. Epicvr- 
 rus, Aratus, Hippocrates, Galen, Lucretius, lib. 1. 
 
 " (Pragterea giffni parlter cum corpore, e*- unh 
 Crescere sentimus, pariterque seucsccre mentem.) " *!■ 
 
 Averroes, and I know not how many Neoterics. " % 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 immort. 
 anima;, 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- 
 cus.sed pro and con before him, and concluded at last, as a prophane and 
 atheistical moderator, with that verse of Cornelius Gallus, Et redit in nihilum, 
 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 piriina: but after that, 
 infumos evanescere, to be extingiiished and vanished; and in the mean time, 
 whilst the body was consuming, it wandered all abroad, et e longinquo multa 
 annunciare, and (as that Clazomenian Hermotimus averred) saw pretty visions, 
 and sufiered I know not what. ^\ Errant exa?igues sine corpore et ossihus 
 
 T Pv?n'!f?'i"ilif^° *'?°^- P^e- 302. Bright in Phys. Scrib. 1.1. David Ci-usius, Melancthon, Hippius Hernias, 
 Levmu» Lemnius, &c. « Lib. an mores sequantur, &c. * C^sar. 6. com i Read iinea.s Gazeus 
 
 ort°lodierrhfh'^n°/"'l ^°:fl .. +°7"'- ^l"'-''- "■^^^ """"^^ ""^^ »P °^^ abode .^wiTdbS^ 
 * cfaudian lib 1 1 r»f P° '^*"'''- * .fj "??"■ "''="• ' -'^i'^ophorus, hist, lib, 10. cap. 35. B Phiedo. 
 .vUhH and decays tuh'if'^*- * ,t ^""^f.' ^™ "?^«-™ that themind is bom with the body, grows 
 « Colerus ibid ^ I A i ., " Ha:c qurestio multos per aunos varie, ac mirabilitcr impugnJtl, &c. 
 tody or bon^ wande ^ ^®- ''^- '^^ ^ °"'^- *' ""'• ''™'= """"^"'^ ^"^l-^^ ^' "'™t Sther 
 
Mem. 2. Sabs. 10.] Anatomy of tlis Soul. 105 
 
 umhrce. 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 Tiirkey paradise. The souls of good men they deified ; 
 the bad (saith ''Austin) became devils, as they supposed ; -with many such 
 absurd tenets, ■which he hath confuted. Hieronie, Anstin, and other Fathers 
 of the church, hold that the sonl is immortal, created of nothing, and so 
 infused into the child or embryo in his mothei-'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 treatise.?, and to the Scriptures 
 themselves, I rejourn all such atheistical spirits, as Tully did Atticus, doubting 
 of this point, to Plato's Phredon. Or if they desire philosophical proofs and 
 demonstrations, I refer them to Niphus, Nic. Paventinus' tracts of this subject. 
 To Fran, and John Picus in digress : sup. 3. de Anima, Tholosanus, Eiigu- 
 binus, to Soto, Canas, Thomas, Peresius, Dandinus, Colerus, to that elabo- 
 rate tract in Zanchius, to Tolet's Sixty Reasons, and Lessius' Twenty-two 
 Arguments, to prove the immortality of the soul. Cainpanella lib. de Sensu 
 reruin, is large in the same discourse, Albertinus the Schoolman, Jacob. 
 JSTactantus, torn. 2. op. liandleth it in four questions, Antony Brunus, Aonius 
 Paleaiius, Marinus ilarcennus, with many others. This reasonable soul, which 
 Austin calls a spiiritual 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 I'ational soul includes 
 the powers, and performs the duties of tlie 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 
 imderstanding, 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 Understandinrj. 
 
 " UndeestAkding 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 refl.ecting 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 diflierences 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, memf>ry, 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, 
 acumen or subtilty, sharpness of invention, when he doth invent of himself 
 
 h Bonorum lares, maloram ver6 larvas ot Icmurcs. 'Some say at three aays, some six weets, others 
 
 otherwise. ^ Melancthon. 
 
106 Aiialomy of the Soul. [Part. 1. Sec. 1. 
 
 without a teacher, or leams 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 ""syuteresis, dictamen 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 notions, 
 and habits whatsoever. Which division of AristQtle (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 mox-e 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. 
 
 Synteresis, 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 which 
 approves good or evil, justifying or condemning our actions, and is the con- 
 clusion of the syllogism : as in that familiar example of Eegulus the Roman, 
 taken prisoner by the Cai'thaginians, 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 oughtest 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 diflPer in liberty. The 
 
 ' Nihil in Intellectu, qnod non prius f iierat in sensu. Velcurio. ■» Tlie pure part of tlie conscience. 
 
 « Quod tibl fleri non vis, altevi ne feceris. "Ees al) intellectu monstratas recipit, vel reilcit: approliat, 
 
 vcl improbat, Philip. Ignoti nulla cupido. 
 
Mem. 2. Subs. 11. J Anatomy of the Soui. 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, ""mucli now depraved, 
 obscured, and fallen from bis first perfection; yet in some of liis opei'ations 
 still free," as to go, walk, move at bis pleasure, and to choose whether it will 
 do or not do, steal or not steal. Otherwise, in vain were laws, deliberations, 
 exhortations, counsels, precepts, rewards, promises, threats and punishments : 
 and God should be the author of sin. But in ''spiritual tliings^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^io, a confusion in our powers, 
 '•'our whole will is averse from God and his law," ngf in natural things only, 
 as to eat and drink, lust, to which we are led h^dlong by our temperature 
 and inordinate appetite, 
 
 «"Nec tios obniti contra, nee teildere tantum 
 SufQcim us, " 
 
 we cannot resist, our concujjiscence 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 manytimes restrain, 
 liinder and check us, when "we are in the full career of our dissolute courses. 
 So David cori-ected himself, when he had Saul at a vantage. Revenge and 
 malice were as two violent oppugnei'S on the one side; but honesty, religion, 
 fear of God, withheld him on the other. 
 
 The actions of the will are velle and nolle, 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; althongh the Stoics absolutely 
 deny 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 
 and moving appetite; as to open our eyes, to go hither and thither, not to touch 
 a book, to speak fair or foul: but this appetite is manytimes rebellious in us, 
 and 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, nee 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, 
 
 n«Trahit iniitum nova vis, aliudque cupido, 
 Mens aliud suadet, ^ " 
 
 Lust counsels one thing, reason another, thei-e is a new reluctancy in men. 
 *Odi, nea possum, cupiens, no^i esse quod odi. "We cannot resist, but as 
 Phsedra confessed to her nurse, ^ quce 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 plermnque feras, etsi lliera sit Ula in essentia sua. 1 1n civililras libera, 
 
 sed non in spiritualibus Osiander. 'Tota voluntas aversa a Deo. Omnia homo mendax. ' Virg. 
 
 "We are neither able to contend against them, nor only to make way " « Vel propter ignorantiam, quod 
 bonis studiis non sit instructa mens ut debuit, aut divinis prseceptis exculta. " iled. Ovid. * Ovid. 
 
 >: Seneca. Hipp. 
 
108 Definition of Melancholy. . [Part. 1. Sec. ]. 
 
 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 
 " who can add one cubit to his stature?" 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 23hilosophy. 
 
 MEMB. III. 
 
 SuBSECT. I. — Definition of Melancholy, Na/me, Difference. 
 
 Havikg 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 
 M£Xay;^ciMa quasi MEXniva j^oVn, 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, Euffus, .^Etius, 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," (fee. defining it from the 
 part affected, which 'Hercules de Saxonia approves, lib. 1. cap. 16. calling 
 it "a depravation of the principal function ; " Fuschius, lib. 1. cap. 23. Arnoldus 
 Breviar. lib. 1. cap. 18. Guiauerius, and others: "By reason of black choler," 
 Paulus adds. Halyabbas simply calls it a " commotion of the mind." Are- 
 tiBus, "''a perpetual anguish of the soul, fastened on one thing, without an 
 ague ; " which definition of his, Mercurialis de affect, cap. lib. 1 . cap. 1 0. taxeth : 
 but ^lianus Montaltus defends, lih. de morb. cap. 1. de Melan. for sufficient 
 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, lih. 1. cap. 43. Donatus 
 Altomarus, cap. 7. art. medic. Jacchinus, in com. in lib. 9. Rhasis ad Almansor, 
 cap. 15. Valesius exerc. 17. Fuschius, institut. 3. sec. 1. c. 11. iScc, which 
 common definition, howsoever approved by most, " Hercules de Saxonia will 
 not allow of, nor David Crucius, Theat. morb. Herm. lib. 2. cap. 6. he holds it 
 insufficient : "as "rather showing what it is not, than what it is:" as omittmg 
 the specific difference, the phantasy and brain : but I descend to particulars. 
 The summum genus is " dotage, or anguish of the mind," saith Aretseus; " 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 
 
 „J*^'^''""'?l°"''°^■^?'^^'!"^''''"°' exuterantia Tel pravitas Melanclio]ia> ita male habet ut Inde insaniant 
 
 Si-„.:,;„f «•.'?■ "''"• •^nS"''""™! in una contentione deflxus, absque febre cT.Tn Ifi 11 
 " Lorum deflnitio morbus quid non sit potius quam quid sit, explicat. « Cap. If,. 1. 1. 
 
.Mem. 3. Subs. 2.] Of the Parts affected, &c. 
 
 109 
 
 [depraved] * to distinguish it from folly and madness (which Montaltus makes 
 angorammi, to separate)in which those functions are not depraved, but -rather 
 abolished; [without an ague] is added by all, to separate it fromphrensy, and 
 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 ° Laurentius interprets it, " when some one principal faculty of the mind, 
 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 posihumo 
 de Melanc/wUa, cap. 2. well excepts; for to some it is most pleasant, as to 
 such as laugh most part; some are bold again, and fi-ee from all manner of 
 fear and grief, as hereafter shall be declared. 
 
 SuBSECT. II. — Of the Part affected. Affection. Parties 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 'Laurentius 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 "^ Hijppocrates 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 campati, 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 heai't, as the seat of affection. 'Cappivaccius and Mercu- 
 rialis have cojsiously 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 Altomarus, that the sole fault is in ° imagination. Bruel is of the same 
 
 * Aniraae functiones imminuuntur, in fatuitate, tolluntur in mania, clepravantur solum in melancholia. 
 Here, de Sax. cap. 1. tract, de Melancli. ^ Cap. 4. de mel. * Per consensum siveper essentiara. 
 
 'Cap. 4. de mel. e Sec. 7. de raor. vulgar, lib. 6. ^ Spicel. de melancholia. ' Cap. 3. de mel. pars 
 affecta cerebrum sive per consensum, sive per cerebrum conting<at, et procerum auctoritate et ratione 
 Btabilitur. it Lib. de Mel. Cor vero vicinitatis ratione unii afficitur, acceptum transversum ac stomaclms 
 cum dorsali spina, &c. ^ Lib. 1. cap. 10. Subjectura est cerebrum interius. •" Raro quisquam tumoreni 
 effugit lienis, qui hoc morbo afficitur, Piso. Quis affectus. " See Donat. ab Altomar. " Facultas imagi- 
 nundi, non co^^itandi, nee memorandl l^esa hie. 
 
no Matter ofMdancMy. [Part. 1. Sec. 1. 
 
 mind : Montaltus 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, &o. To end the controversy, no man doubts of 
 imagination, but that it is hiirt and misaffected here; for the other, I deter- 
 mine with ' Albertinus Bottoniis, 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-l 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 
 offend 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- 
 afiected are far more violent, and grievously troubled. Of 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 conslitutionis dominatur. ^tius 
 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 ;" 1 cannot except any 
 complexion, any condition, sex, or age, but '= fools and Stoics, vv-hich, accord- 
 ing to " Synesius, are never troubled with any manner of passion, but as 
 Anacreon'a cicada, sine sanguine et dolore; similes fere diis sunt. 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. 111.— Of the Matter of MelancMij. 
 
 Of the matter of melancholy, there is much question betwixt Avicen and 
 Galen, as you may read in " Cardan's Contradictions, ' Valesius' Controversies, 
 
 P Lib. 3. Fen. 1. Tract. 4. cap. 8. <i Lib. 3. cap. 5. 'Lib Med cap 19 part 2 Trac 15 cap 2 
 
 > Hiiaesheim spicel. 2 de Mejnnc. fol, 207 et foL 127. Quandoque etiamVationaiis si affLctus invetei-atni 
 5it. Lib. posthumo de Melanc. edit. 1G20 depnvatur fides, discursus, opinio, &c.. Tier yitium Imagina- 
 
 ^'f^Xu. Inf^,™!'; ^ , n ■'*'" ''"'?I° "^P-^t 'i^'J™'. insensati plerique sunt. Arist. in pliysiognomia. 
 ° p, h^T' H M ,■ ^' V ^ P™''" ""'""° "?°'- '^'''''- *'"*"= conveiiit tetatibus, Piso. i De quartano. 
 J^r^Z fj} tf-^'^^ non tarn moestu-i sed et liilares, jocosi, cachinnantes, irrisores, et, qui plerumque 
 pi.i^rubn sunt. t Lib. 1. part. 2. cap. 11. a Quisunt subtilis insenii, et niultie nerTOickritafW dp facili 
 
 EiSsm"' '"MS'lZrial'-V"'- '• "X- ^'r*- '■ • r ^^-l"™ -i-Wate '..Inti^ c^S Ttal?e » 
 
 ■^ .„° '" l"™- '^''"''- Vacant coiiscientiai carniflcina, nee pudeflunt, nee yerentur nee dilare- 
 
 raiitur miUibus curarum, quibus tota vita obnoxi;, eat. e Lib. 1. ti'act. 3. contra^c is! ?l!ib. l! coiir^U 
 
Mem. 3. Subs. 3.] Matter of Melanclwhj. Ill 
 
 Montanus, Prosper Calenus, Cappivaccius, "Bright, "Ficinus, that have 
 writteu 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 approve 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 differing 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 Paventius, 
 "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 diy. Some difference 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 'Valesius and Menardus stiiBy maintain, and so doth "Fuschius, 
 Montaltus, "Montanus. How (say they) can white become black? But Her- 
 cules de Saxonia, lib. 2J0St. de inela. c. 8, and ° Cardan are of the opposite part 
 (it may be engendered of phlegm, etsi ra/ro 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 Eodericus 
 a Fons. cons. 12. 1. determines, ichors, and those serous matters 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 humom' proceeds much waking, troublesome thoughts and dreams, 
 <fec., 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 
 
 BBrigllt, ca. 16. ^ Lib. 1. cap. 6. de sanit. tuenda. ' Quisve aut qualis sit humor, aut qua istius 
 
 differentiifi et quomodo gignantur in coi-pore, scrutandurn, hac enira re mulci vetcrum laboravernnt, nee 
 facile accipere ex Galeno sententiam ob loquendi varietatem. Leon. Jacob, com. in 9. Khasis cap. 15. cap. 16. 
 in 9. Ehasis. * Lib. posthum. de Melan. edit. Venetiis 1620. cap. 7 et 8. Ab intemperie callda, humlda, 
 Sec. ^Secundum magis aut minus si in corporc fuerit, ad intemperiem plusquam corpus salubriter 
 
 ferre poterit; inde corpus morbosum effitur. 'Lib. 1. controvers. cap. 21. mLjl,, i_ g^ct. 4. 
 
 cap. 4. "Concil. 28. o Lib. 2. contradio. cap. 1 1 . PDe feb. tract, ditf. 2. cap. 1. non est negandura 
 ex hac fieri Melancholicos. 1 1n Syntax. ' Varie aduritur, et miscetur, undo variaj amentium species, 
 Melanct. ■ Humor frigidus delirii causa, fnroris calidus, &c. ' !.i''. 1. cap. 10. de affect, cap. 
 
 " Nigrescit hie humor, aliquando supercalefactus, aliquando superfrigefactus, ca. 7. 
 
112 Species of Melancholy. [Part. 1. Sec. 1. 
 
 to the mixture, be it hot or cold; 'tis sometimes black, sometimes not, Alto- 
 inarus. The same'^Melaneliiis proves out of Galen; and Hippocrates iu 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, leprosy ; 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 iu their place. 
 
 SuBSECT. IV. — Oftlie species or kinds 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, Gordonius, Salustius, Salvianus, Jason Prateusis, Savana- 
 rola, that will have madness no other than melancholy in extent, differing (as 
 1 have said) in degrees. Some make two distinct species, as Iluffus Ephesius, 
 an old writer, Constautinus Africanus, Aretajus, " Aurelianus, ''Paulus J&^i- 
 neta : others acknowledge a multitude of kinds, and leave them indefinite, as 
 jEtius in his Tetrabiblos, "Avicenna, lil). 3. Fen. 1. Tract. 4. cap. 18. Arcu- 
 lanus, cap. 16. in 9. Easis, 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, Bub. 11. Tract. 6. ca,p. 1. de cegritud. capitis, wiU have 
 the kinds to be infinite; one from the myrach, called myrachialis of the 
 Arabians; another stomachalis, from the stomach; another from the liver, 
 heart, womb, hemrods : ° " one begianing, another consummate." Melancthon 
 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 ^Arculanus interpi-et himself: infinite sitecies, itZ 
 est, symptoms; and in that sense, as Jo. Gorrheus acknowledgethia his medi- 
 cinal definitions, the species are infinite, but they may be reduced to three 
 kiuils by reason of their seat ; head, body, and hypochondries. This threefold 
 division is approved by Hippocrates in his 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. 10., 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 Roderious 3. Castro, de morbis midier. 
 lib. 2. cap. 3., and Lod. Mercatus, who, in his second book de mulier. affect, 
 cap. 4., will have that melancholy of nuns, widows, and more ancient maids, 
 to 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 aliquando prseter modum calefactus, et alias refrigeratus evadit; nam recentibus 
 cavbonibus ei quid simile aecidit, qui durante flamma pellucidissime candeiit, eil extincta prorsus nigres- 
 cunt. Hippocrates, i Guianoiiua, diff. 2. cap. 7. » Nou est mania, nisi cxtensa melancholia. "Cap. 6. 
 lib. 1. b 2. Se.r. 2. cap. 9. Morbus hie est omnifarius. <= Species indctinitifi sunt. dgiaduratur 
 
 naturalis melancholia, alia fit species, si sanguis alia, si fiavabilis alia, diversa h primis : maxima est inter 
 has differentia, et tot Doctorura sentential, quot ipsi numero sunt. * Tract, de mel. cap. 7. ^ Quaidam 
 
 incipiens quaidam consumm.ita. rCap. de humor, lib. de anima. varie aduritur et miscetur ipsa melan- 
 cholia, undo variaj amontium species. sCap. 16. in y. iiasis. i^Laarcntius, cap. 1. de mel. 
 
Mem. 3. Subs. 4.] Species of Melancholy. 113 
 
 three kinds. Tlie first proceeds from the sole fault of the brain, and is called 
 head melancholy; the second syaipathetically proceeds from the whole body, 
 when the whole temperature is melancholy : the third ariseth 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 
 amoreus, and most knight melancholy, with that of religious melancholy, vir- 
 ginum 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, symiDtoras, 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 ahai'd matter, I confess, to distinguish these three species one from the 
 other, to express their several causes, symptoms, cures, being that they are so 
 ofcjn confounded amongst themselves, having such afl&nity, that they can 
 scarce be disoeraed by the most accurate phy.sicians ; and so often intermixed 
 with other diseases that the best experienced have been plunged. Montanus 
 consil. 26, names a patient that had this disease of melancholy and caninus 
 appetitus both together; and consil. 23, with vertigo, 'Julius Csesar Claudi- 
 nus, with stone, gout, jaundice. Trincavellius with an ague, jaundice, caninus 
 appetitus, &c. " Paulus Hegoline, 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 iu 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 Gsesar Claudinus his 
 lorty-fourth consultation for a Polonian Count, in his judgment ■"' he laboured 
 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 
 simul, 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 J Polybius informeth us) as the 
 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 difl&cult a thing is 
 
 1 Cap. 13. U80. et 116. consult, consil. 12. "> Hllclesheim, spicil. 2. fol. 166. "Trincavellius 
 
 torn. 2. consil. 15. et 16. * Cap. 13. tract, postli. de melan. « Guarion. cons. med. 2. p L^iboravit 
 
 per essentiam et a toto corpove. t Machiavel, &c. Smitlms de rep. Angl. cap. 8. lil). 1. Buscoldua 
 
 discur. polit. discors. 5. cap. 7. Arist. 1. 3. polit, cap. ult. Keckerm. alii, &c. % Lib. 6. 
 
 I 
 
114 Causes ofMdancMy. [Part. 1. Sec. 2. 
 
 it to treat of several kinds apart ; to make any certaiaty or distinction among 
 so many casualties, distractions, when seldom two men shall be like affected 
 ■pm- 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 cau-ses. 
 
 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 atra bile to Cardinal Csosius. Inso- 
 much that ' "Fernelius puts a kiad of necessity in the knowledge of the causes, 
 and without whicli it is impossible to cure or prevent any manner of disease." 
 Empirics may ease, and sometimes help, but not thoroughly root out ; siihlata 
 causa tollitur effhcias, 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 siich ' variety to say what the begin- 
 ning was. " He is happy that can perforin it aright. I wiU 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 superaatural, or natural. " Supernatural are 
 from God and his augels, or by God's permission from the devil" and his 
 ministers. That God him&elf is a cause for the punishment of sin, and 
 satisfaction of his justice, many examples and testimonies of holy Scriptures 
 make evident uuto us, Ps. cvii. 17. " Foolish men are plagued for their 
 offence, and by reason of their wickedness." GehazL was strucken with 
 leprosy, 3 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 ujj. And this disease is pecu- 
 liarly specified. Psalm cxxvu. 1 2. " He brought down their heart through 
 heaviness." Deut. xxviii. 28. " He struck them with madness, blindnass, and 
 astonishment of heart." " " An evil spirit was sent by the Lord upon Saul, 
 to vex him." ^ JSTebuchadnezzar 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 do\vn the vines in the country, was by 
 Bacchus driven into madness : so was Pentheus and his mother Agave fur 
 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 Delphos 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 
 
 q Primo artis curative. ■■ Nostri prlmnm sit propositi affectionum causas indagare; res ipsa hortari 
 
 yidetur, nam aliuqui earam curatio manca et inutilis esset. " Patli. 1 1) 1. cap. U. Bonitn cognoscerc 
 
 causa?, medicis impiimis iiecessariura, sine qua nee morbum curare, nee prascavere licet ' Tanta enim 
 
 morbi varietas ac differentia, ut non facile dignosoatur unde initium morbus sumpserit. Melanelius e Galeuo. 
 " tehx qui potuit rerum cognoscere causas. =1 1 Sam. xyl. U. J Dan. v. 21. " Lactant. instit. 
 
 lib. 2. cap. 8. • Mente captus, et summo animi mosrore con,sumptu3. * Munster cosmos lib i 
 
 cap. 43. de ctElo substemebantui-, tanquam insani dj saxis projcipitati, &c. » Livios lib. 38. 
 
Mem. 1. Subs. 2.] Causes of Melancholy. 113 
 
 protljgious punisliments in this kind, inflioted by tlieir saints. How ■'■ Cloclo- 
 veiis, sometime King of France, the son of Dagobert, lost his wits for nnco- 
 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, 
 (Llan Avan they called it) and rising betimes Jiext 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 
 Nemesis, and of their saints, or by the devil's means may be deluded ; we find 
 it true, that ultor a tergo Beus, "'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. " *" Ht con- 
 jurati veniunt in classioa 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, 
 Galikee: or with Apollo's priest in 'Chrysostom, coeluml 8 terra! uncle 
 hostis 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 panteth," &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. B-it 
 this is farther discussed by Fran. Yalesius de sacr. philos : cap. 8. 'Fernelius, 
 and ""J. Ca3sar Claudinus, to whom I 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 : Ifon est reluctandum cum Deo (we must 
 not struggle with God). When that monster-taming Hercules overcame all 
 in the 01ym2oics, Jupiter at last in an unknown shape wrestled with him ; 
 the victory was uncertain, till at length Jupiter descried himselt^ and Hercules 
 yielded. No striving with supreme powers. JVil juvat immensos Cratero 
 promittere 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 vulnus 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. 
 
 SuBSECT. II.— A Digression of tlie nature of Spirits, bad Angels, or Devils, 
 and hoio 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 be 
 
 » Gaauin. 1. 3. c. i. quodDionysii corpus discoopcruerat, in insaniam incidit. '^Idem lib. 9. sul). Ca,rol. 6. 
 sacrormn cintcmptor, terapli foribus effractis, dam D, Joliannis a.-genteum simulacrum rapere contendlt 
 ''nuSimaverl facie dorsum ei yersat, ucc mora sacrilcsus mentis i";'P^;/''l'>%'Sf,';™ '"'''"'™,^ '.P 
 uroprios artus desjevit. " Giraldus Cambrensis lib. 1 . c. 1 . Itmerar. Ca mbr ue. «peli lo torn. 3. b b 
 S 3 qS 3 'Psal. xliv. 1. .Lib. 8. cap. de Hierar. " «'"f if"-,„,„ '^'i'^'*;'^ f"^^"": 
 
 kLib. Jap. 5. prog. iLlb.l.deAbdltisrerumcausis. mKospons. med. U. rosp. *lFet.v,b. 
 
11 G Nature of DmUs. [Part. 1. Sec. 2. 
 
 considered: for the better understanding of which,! 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 
 hulnan capacity, /afeor excedere vires intentionis mece, saith * Austin, I confess 
 I am not able to understand it, finitum cle infiiiito non potest statw,re,w6 can 
 sooner determine with Tally, de nat. deorum, quid non sint quam quid sint, 
 our subtle schoolmen, Cardans, Soaligers, profound Thomists, Fracastoriana 
 and Ferneliana 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 
 sufficient to apprehend them ; yet, as in the rest, I will adventure to say some- 
 thing 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 
 jjhysician, the Peripatetics, even Aristotle himself, as Pomponatius. stoutly 
 maintaius,and Scaliger in some sort grants. Though Dandinus the Jesuit, com. 
 m lib. 2. de animd, stiffly denies it; substantice separatee and intelligences, are 
 the same which Christians call angels, and Platonists devils, for they name all 
 the spirits, dcemones, 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, Porphyrins, Jamblichus, Proolus, 
 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 beginning 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' i" 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 iu 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 persecute their enemies, whom they hated," 
 as Dido threatened to persecute -iSineas; 
 
 " Omnibus umbra locis adei'O : dabis, improbe, pcenas." 
 " My angry shost arising from the deep, 
 
 Siiall liaunt thee walcing, and disturb thy sleep ; 
 
 At least ray shade tliy punishment shall Icnow, 
 
 And fame shall spread tlie 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 B,omans. Heroes, lares, if good, lemures or 
 larvse if bad, by the Stoics, governors of countries, men, cities, saith J Apuleius, 
 Decs appellant qui ex hominum numero juste ao prudenler vitoi curricido guber- 
 nato,pro nimiine, postea ab hominibus prwditi fanis et ceremoniis imlgo admit- 
 tuntur, ut in JEyypto Osyris, &c. Prwstites, Capella calls them, " which 
 
 "Lib. 1. e. 7. de orbis Concordia. In nulla re major fuit altercatio, major obseuritaa, minor opinionnm 
 Concordia, quam de dremonibus et substantiis separatis. * Lib. 3. de Trinit. cap. 1. <» Pererius in 
 
 Genesin, lib. i. in cap. 3. v. 23. PSee Strozzius Cicogna omnifarias. Mag, lib. 2. "c. 15. Jo. Aubanus, 
 
 Bredenbachius. <i Angelus per superbiam separatus ii Deo, qui in veritate non stetit. Austin. t Nihil 
 ahud sunt Damones quam nuda animffi quse corpore deposito prioiem miserati vitam, cognatis suceurrunt 
 commoti misericordla, &c. t De Deo Socratls. All those mortals are called gods, who, the course of 
 
 hie bemg prudently guided and governed, are honoured by men with temples and sacrifices, as Osiris ia 
 
Mem. 1. Sul)s. 2.] Nature of Deoils. 117" 
 
 protected particular men as well as princes," Socrates had his Dmnionium 
 Saturninum et igniuni, 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 VictoreUus, a copious writer of this subject, 
 Lodovicus de La-Cerda, the Jesuit, in his voluminous tract de Angela Custode, 
 Zanchius, and some divines think. But this absurd tenet of Tyreus, Proolus 
 confutes at large in his book de Animd et dmmone. 
 
 '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 they be hurt (which Cardan confirms, and Scaliger justly laughs him to 
 scorn for; iS^i pascantur aere, cur non pugnant oh puriorem aera? <fcc.) 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 Philosophire, lib. i. cap^ 4, by several arguments proves 
 angels and spirits to be corporeal: quicquid continetur in loco Gorporeum est; 
 At spiritus continetur in loco, ergo.* Si spiritus sunt quanii, erunt Corporei: 
 At sunt qunnti, ergo. Sunt finiti, ergo quanii, &c. t Bodine goes farther 
 yet, and will have these, Aniince separatee genii, spirits, angels, devils, and so 
 likewise souls of men departed, if corporeal (which he most eagei'ly contends) 
 to be of some shape, and that absolutely round, like Sun and Moon, because 
 that is the most perfect form, quce nihil hahet asperitatis, nihil angulis incisum, 
 nihil anfractibus involutum, nihil eminens, sed inter corpora perfecla 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 the 
 Roman matrons, with many such. Zanchius, Bodine, Spondanus, and others, 
 are of opinion that they cause a true metamorphosis, as Nebuchadnezzar was 
 really translated into a beast, Lot's wife into a pillar of salt ; Ulysses' com- 
 panions into hogs and dogs, by 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 
 
 ■■ He lived 500 years since. » Apiileius ; spiritus auiitialia sunt animo passibilia, mente rationalia, 
 
 corpore aeria, tempore sempitema. ' Nutriuntur, et excrementa hatent, quod pulsata doleant solido 
 
 percussa coi-pore. * \\fliatever occupies space is corporeal :— spirit occupies space, there/ore, &c. &c. 
 
 t i. lib. 4. I'lieol. nat. fol. 633. " Which has no roughness, angles, fractures, prominences, but is the 
 
 most perfect amongst perfect bodies. ' Cyprianus in Epist. montes etlam et animalia transferri 
 
 possunt: as the deiii did Christ to the top of the pinnacle; and witches are often translated. See more 
 in Strozzius Cicogna, lib. 3. cap. i. omnif. mag. Per aera subducere et in sublime corpora ferre possunt, 
 Biarmanns. Percussi dolent et uruntur in conspicuos cincrcs, Agrippa, lib. 3. cap. de occult. Philos. 
 J Agrippa de occult. Philos. lib. 3. cap. 18. 
 
118 Nature of DeeUs. [Part. 1. Sec. 2. 
 
 Austin likewise doth, de civ. Dei lib. xviii. That they can be seen when and in 
 what shape, and to whom they will, saith Psellus, Tametsi ml tale vuLenm, neo 
 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 d'izzard, 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 Suavius, a Frenchman, c. 8, in Commentar. 1. 1. 
 ParaceUi de vita longa, 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 irreverbemtis oculis sole splendenfe 
 verms ccelum continuaverini obtutus, cfcc.,* and saith moreover he_ tried it, 
 2yraemissorum 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 ^ Alexandre, " that he so found it by esperience, 
 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 familiar^ 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, &c. Hieroniraus 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 adviiratio7ie, he found to be true; and so believed 
 that ever after, which before he doubted of Cardan 1. 19. de sabtil. relates of 
 his father, Pacius 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 (700 
 or 800 '' years) ; they did ^s much excel men in dignity as we do juments, and 
 were as far excelled again of those that were above them ; our J governors and 
 keepers they are moreover, which § Plato in Critias delivered of old, and 
 subordinate to one another, Ut enim homo homini, sic dcemon dcemoni domina- 
 tur, they rule themselves as well as us, and the spirits of the meaner sort had 
 commonly such o£B.ces, 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 Melanclioly. * "By gazinj? steadfastly on the sun ilhiminated 
 ■with his brightest rays." y Genial, dierum. Ita sibi visum et compertiiin quum pri-as an essent arabigerct : 
 Fidem suam liberet. ' Li. 1. de verit. Fidci. Benzo, &c. f Lib. de Divinatione et magiii. ''Cap. 8. 
 Transportavit in Livoniam cupiditatc videndi, i<cc. *» Sic llesiodus de N>mphis vivere dicit 10 states 
 
 plKEnicum vel 9. 7. 20. 'X Custodes honiinum et provinciaruni, &c. tanto meliores homiuibus, t^uanto 
 
 lii brutis animantibus. § Prseaides, Pastores, Gubernatorcs hominum, et ilU animalium. 
 
Mem. 1. Subs. 2.] Nature of Spirits. 119 
 
 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, teriify and 
 punish, to keep them in awe, as they thought fit, Nihil niagis cuj^ientes (saith 
 Lysius, Phis. Stoicorum) quam adorationem Jwminum* The same Author, 
 Cardan, in his Hyperchen, 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 with them, as dogs are ; others, again, to abhor as serpents, and care 
 not for them. The same belike Tritemius calls Ignios et sublunaren, qui 
 nunquam demergunt ad inferiora, aut vix ullum habent in terris commercium : 
 " * Grenei'ally 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, ]\Iartianus, &c., 
 many other divines and philosophers hold, post prolixum tenipus moriuntur 
 omnes; The 'Platonists, and some Kabbins, Porphyrius and Plutarch, as 
 appears by that relation of Thamus; "'The great god Pan is dead;" Apollo 
 Pythius 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 ^ GentUes' gods,he saith, were 
 expelled by Constantine, and together with them. Imperii Roniani majestas, 
 et fwtuna interiit, et profligata est; The fortune and majesty of the Roman 
 Empire decayed and vanished, as that heathen in tMinutius formerly bragged, 
 when the Jews were overcome by the Romans, the Jews' God was likewise 
 captivated by that of Rome; and Rabsakeh 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, aud carnal 
 copulations, are sufficiently confuted by Zanch. c. 10, 1. 4. Pererius in hia 
 comment, and Tostatus questions on the 6th of Gen. Th. Aquin., St. Austin, 
 Wierus, Th. Erastus, Delrio, torn. 2, 1. 2, quaest. 29 ; Sebastian Miohaelis, 
 c. 2, de spiritibus, D. Reinolds 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 'Illusorim et prcestigiatrices transformationes, omnif. 
 inag. lib. 4, cap. 4, mere illusions and cozenings, like that tale of Pasetis 
 obulus 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, J for 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 
 maaAmam prcedam 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 tlian the admiration of manltina." ''Natura familiares ut canes hominibus 
 multi averaantm- et abhon-ent. ■• Ab homine plus distant quam homo ab ignobilisslmo verne, et tamen 
 
 quidam ex his ab hoTninibus superantur lit homines a feris, &c. •= Cibo et potu uti et venere eum 
 
 hominibus ac tandem mori, Cicogna. 1. part. lib. 2. c. 3. Tlutarch. dc defect, oraculoruni. sLib. 
 
 de Zilphis et Pigmeis. ■> Dii gentium a Constantio profligati sunt, &c. t Octovian dial. Judsorum 
 
 deum fuisse Romanurum numinibus una cum gente captivum. ' Omnia spiritibus plena, et ex eorum 
 
 Concordia et discordia omnes boni etmali eff^ictus prqmanant, omnia humana reguntur : paradoxa veterum 
 de quo Cicogna. omnif. mag. 1. 2. c. 3. J Oves quas abacturus erat in quascunque formas veitebat Pausa- 
 nias, Hyginus. i" Austin in 1. 2. de Gen. ad literam cap. 17. Partim quia subtilioris sensus acumine, 
 
 paitim scientia calidioi'e vigent et experientia propter magnam longitudinem vitas, partim ab Angelia 
 
120 Natv/re of Spirits. [Part. 1. Sec. 2. 
 
 excellent skill in all Arts and Sciences; and that the most illiterate devil is 
 Quovis homine scientior (more knowing than any man), as ' Oicogna maintains 
 out of others. They know the virtues of herbs, plants, stones, minerals, &c. ; 
 of all creatures, birds, beasts, the four elements, stars, planets, can aptly api)ly 
 and make use of them as they see good; perceiving the causes of all meteors, 
 and the like : Da7it se coloribus (as ■'■■ Austin hath it) accommodant sefiguris, 
 adhmrent sonis, suhjiciunt se odorihus, infundunt se saporihus, omnes sensus 
 etiam ipsam intelligentiam dcemones fallunt, 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. + When Charles the Great intended to make a chan- 
 nel betwixt the Ehine and the Danube, look what his workmen did in the day, 
 these spirits flung down in the night, Ut conatu Hex 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 Antioohum Principem, and others. 
 
 Orders^ As for those orders of good and bad Devils, which the Platonists 
 hold, is altogether erroneous, and those Ethnics honi et mali Genii, are to be 
 exploded : these heathen writers agree not in this point among themselves, as 
 Dandinus notes. An sint Xmali 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 ; neo pisoatorein piscis aniare potest, &o. But Jam- 
 blichus, Psellus, Plutarch, and most Platonists acknowledge bad, et ah eorum 
 makficiis 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' Dcemonium, is most absurd : That 
 which Plotinus of his, that he had likewise Deum pro Daimonio; and that 
 which Porphiry concludes of them all in general, if they be neglected in their 
 sacrifice they ace angry; nay more, as Cardan in his Hyperchen will, they 
 feed on men's souls, Elementa sunt plantis elementum, animalibus plcmtce, 
 hominihus animalia, erunt et homines aliis, non autem diis, nimis enim remota 
 est eorum natura a nostra, quapropter dcemonibus : and so belike that we have 
 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 much 
 good; is as vain as the rest and confuted by Austin, 1. 9. c. 8. de Civ. Dei. 
 Euseb. 1 . 4. pva;par. Evang. c. 6. and others. 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. ommf. mag. cap. 3. * L. 18. quest. "> Quum tanti sit et tam profunda spivitum solentia, 
 miium non est tot tantasque res visu admirabiles ab ipsis patvaii, et quidem rerum naturalium ope quas 
 nmlto melms intelligunt, multoque poiitius suis locis et temporibus applicare norunt, quam homo, Cicogna. 
 t Aventinus, quicquid interdiu exhaui-iebatQr, noctu explebatur. Inde pavefacti curatores, &c. ± In lib 2. 
 de Anlma text. 2'j. Homerus discrlminatim omnes spiritus dtemones vocat. § A Jove ad inferos pulsi 
 
 &c. » De Deo Socratis. adest milu divina sorte Daimonimn quoddam a prima piieritia me sccutum' 
 
 Bcpe dissuadet, impcUit nonnunqnam instar ovis, Plato. » Agrippa lib. 3. de occult, ph. c. 18. Zanch. 
 
 rictoruSiPerenus Cicogna, 1. 3. cap. 1. 
 
Mem. 1. Subs. 2.] , Nature of Spirits. 121 
 
 .^quivocators, as Apollo Pytliius, and the like. The third are those vessels 
 of auger, inventors of all mischief; as that Theutus in Plato; Esay calls them 
 ''vessels of fury; their Prince is Belial. The fourth are malicious revenging 
 Devils; and their Prince is Asmodaeus. The fifth kind are cozeners, such 
 as belong to Magicians and Witches; their Prince is Satan. The sixth are 
 those aerial devils that "^ corrupt the air and cause plagues, thunders, fires, &c. ; 
 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 Furies, causing wars, tumults, combustions, uproars, mentioned 
 in the Apocalypse; and called Abaddon. The eighth is that accusing or 
 calumniating Devil, whom the Greeks call Alaeo^o;, 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 Dfemouis, out of an old book, makes many more divisions 
 and subordinations, with their several names, numbers, offices, &c., but Gazseus 
 cited by "'Lipsius will have all places full of Angels, Spirits, and Devils, above 
 and beneath the Moon,' setherial and aerial, which Austin cites out of Varro 
 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, Lamiie, &c. ' They will have no place but all full of Spirits, 
 Devils, or some other inhabitants; Plenum Caelum, aer,aqua, terra, et omnia 
 sub terra, saith "Gaza5us; though Anthony Eusca in his book de Inferno, lib. 
 V. cap. 7. would confine them to the middle Region, yet they will have them 
 eveiy where. "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 summer, 
 as it is at all times of invisible devils : this 'Paracelsus stifily maintains, and 
 that they have every one their several Chaos, others will have infinite worlds, 
 and each world his peculiar Spirits, Gods, Angels, and Devils to govern and 
 punish it. 
 
 " Singula * nonniilU credunt quoqne siclera posse 
 Dici oi'bes, teiTamque appellant sidus opacum, 
 
 Cui minimus divQm prffisit." 
 
 " Some persons believe eacli star to be a world, and this earth an opaque star, over which the least of the 
 gods presides." 
 
 ^ Gi-egorius Tholsanus makes seven kinds of astherial 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 substantias jyrimas, 
 Olymjncos dmmones Tritemius, qui praisunt Zodiaco, (&c., and will have them 
 to be good Angels above. Devils beneath the Moon, their several names and 
 o£B.ces 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 Slarcilius Eicinus seems 
 to second this opinion, out of Plato, or fi-om 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 mori potius 
 quam mentiri voluisse scribit, 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 irse. c. 13. i Quihtts datum est nocere terrffi et mart, &c. ' Physiol. Stoicorum e Senec. lib. 1. 
 cap. 28. ' Usque ad lunam animas esse ajtliereas vocarique heroas, lares, genios. ' Mart. Capella. 
 
 "Nihil vacuum ab his nbi vel capillum in aere vel aqua jaceas. " Lib. de Zilp. * Palingenius. 
 
 r Lib. 7. cap. 34 et 6. Syntax, art. mirab. t Comment in dial. Plat, de amore, cap. 5. Ut spha;ra quKlibet 
 super nos, ita prsestantiores habent habitatores suaj sphKr» consortes, ut habct nostra. 
 
122 Digression of Simits. [Part. 1. Sec. 2. 
 
 belike Socrates took from Pythagoras, and he from Trismegistus, he from 
 Zoroastes, first God, second idea, 3. Intelligences, 4. Arcli-Angels, 5. 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 Iiomines, as heroes 
 and dsemons, 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 Galilseus a Galileo an<l Kepler aims at in 
 his Nuncio Syderio, when he will have ^Saturnine and Jovial inhabitants : 
 and which Tycho Brahe doth in some sort touch or insinuate in one of his 
 Epistles : but these things t Zanchius justly explodes, cap. 3. lib. 4. P. Martyr, 
 in i. Sam. 28. 
 
 So that according to these men the number of setherial spirits must needs 
 be infinite: for if ihat be true that some of our mathematiciaas say: if a stone 
 could fall from the stirry heaven, or eighth sphere, and should pass every hour 
 an hundred miles, it would be 65 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 t And yet for all this 
 "Thomas Albertus, and most hold that there be far more angels than devils. 
 
 Sublunary devils, and their kinds.^ 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, ^tJierii Dcemones nan curant 
 res humanas, they care not for us, do not attend our actions, or look for us, 
 those Eetherial 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; ^Carminihus coelo possunt deducere lunam, &a. (by their charms 
 (verses) they can seduce the moon from the heavens). Those are poetical 
 fictions, and that they can "sistere aqiiam Jluviis, et vertere sidera retro, <&c., 
 (stop rivers and turn the stars backwards in their courses) as Oanadia 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 oiSces, Psellus makes six kinds, 
 fiery, aerial, terrestrial, watery, and subterranean devils, besides those fairies, 
 satyrs, nymphs, (fee. 
 
 Fiery spirits or devils are such as commonly work by blazing stars, fire- 
 drakes, or ignesfatui; which lead men often influmina aut prcecipilia, saith 
 Bodine, lib. 2. Theat. naturae, fol. 221. Quos inquit arcere si volunt viatores, 
 clard voce Deum appellare, aut pronani facie terram contingente adorare oportet, 
 et hoc amuletum majoribus nostris acceptum ferre debemus, &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 gTOund, (fee.) ; likewise 
 they counterfeit suns and moons, stars oftentimes, and sit on ship masts: In 
 navigiorum summitatibus visimtur; and are called dioscuri, as Eusebius 1. 
 contra Philosophos, c. xlviii. informeth us, out of the authority of Zenophanes ; 
 or little clouds, ad motum nescio quern volantes; which never appear, saith 
 
 * Lib. de Arnica, et d^mone med. inter deos et homines, dicta ad nos et nostra sequaliter ad deos fernnt. 
 « Saturninas et Joviales accol.is. t In loea detrusi sunt infra cajlestes orbes in aerem scilicet et infra ubi 
 Jnrticio generali vescivantur. "q. 36. art. 9. >> Virg. 8. Epr. «jEn. 4. <■ Austin hoc dixi, ne 
 
 quis exibtiinet habiture ibi mala dsreonia ubi Solem et Lunam et Stellas Deus ordinavit, et alibi nemo 
 arbiti-arctur Dasmonem coelis habitare cum Angclis suis unde lapsum credimus. Idem Zanch. 1. i. 0. 3. Se 
 Angel, mails. Pererius in Gen. cap. 6. lib. 8. iu 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 Gerniani sidv.s; 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 apparatious in all kinds. Some think they keep their 
 residence in that Hecla, a mountain in Iceland, Mtwa. in Sicily, Lipari, Vcsu- 
 y'ms, (fee. These devils were worshipped heretofore by that superstitious 
 nupfxanUa "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, (fee. 
 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 speot. 
 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. Postellus, in his first book, c. 7, 
 de orbis concordia, useth as an effectual 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 Tem- 
 pestatibus se inrjerunt, saith t Rich. Argentine ; as when a desperate man makes 
 away with himself, which by hanging or drowning they frequently do, as Korn- 
 manuus observes, de mirac. mort. part. 7, c. 76. tripudituii agentes, dancing 
 aad rejoicing at the death of a sinner. These can corrupt the air, and cause 
 plagues, sickness, storms, shipwrecks, fires, inundations. At Mens Draconis 
 in Italy, thei'e is a most memorable example in '' Jovianus Pontanus : and 
 nothing so familiar (if v/e may believe those relations of Saxo Gramraaticus, 
 Olaus Magnus, Damianus A. Goes) as for witches and sorcerers, in Lapland, 
 Lithuania, and all over Soandia, 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, sacriiices, 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 -witchea {Incuhi 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 far 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 liis sword pummel; others wear them in rings, 
 &c. Jannes and Jambres did many tilings of old by their help; Simon Magus, 
 Cinops, ApoUonius Tianeus, Jamblichus, and Tritemius of late, that showed 
 
 * Perigram. Hierosol. *= Fire-worship, or divination Ijy fire. ^ Domus diruunt, murog dejiciunt, 
 
 iminiscL-nt se turbijiibus et procellis et pulverera inst;ir eolumn^ evehunt. ^ Cicoipia 1. 5. c. 5. 
 
 B Quest, in Liv. t I^e prasstigiis dtemonum. c. 16. Convelli culmina videmiis, prosterni sata, &c. 
 
 hiie bello Keapolitano, lib. 5. 'Suffitibus gaudent. Idem Justin. Martyr Apolog. pro Cliristianisr 
 
 k In Dei imitationem, saith Eusebius. :|; liii gentium Dsmonia, &e. efio in eoruin statuas pellexi. 
 
 lEt nunc sub divorum nomine coluntur a Pontificiis. ™Lib. 11. de rcioim ver. 
 
124' Digression of Spirits. [Part. 1. Sec. 2. 
 
 Maximilian the emperor liia wife, after she was dead; Et verrucam in coUo 
 ejus (saitli "Godolman) so much as the wart in her neck. Delrio, lib. ii. hath 
 divers examj^les of their feats : Cioogna, lib. iii. cap. 3. and Wierus in his 
 book de prcestig. dcRmonum. Boissardus de magis et veneficis. 
 
 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 shijjwrecks, and deceive 
 men divers ways, as Suocuba, 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, <fec. " 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 fortimes 
 told them by three strange women. To these, heretofore, they did use to 
 sacrifice, by that v^f!'/j.amia, or divination by waters. 
 
 Terrestrial devils are those 'Lares, Genii, Fauns, Satyrs, * Wood-nymphs, 
 Poliot.s, Fairies, Eobin Gof)dfellows, TruUi, &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, <fec. ; some put our t fairies into 
 this rank, which have been in former times adored with much superstition, 
 with 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 ^ Olaus Magnus adds, 
 leave that gxeen circle, which we commonly find in plain fields, which others 
 hold to proceed from a meteor falling, or some accidental 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; NonnunqiMm (saith Tritemius) in sua latibula montium simpliciores 
 Immines ducant, stupenda Tnirantibus ostendenies miracula, nolarum sonitus, 
 spectacula, d-c} Giraldus Cambrensis gives instance in a monk of Wales that 
 was so deluded. "Paracelsus 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 with us hobgoblins, and Eobin Goodfellows, that would in tho.se 
 superstitious times grind corn for a mess of milk, cut wood, or do any manner 
 of drudgery work. They would mend old irons in those ^olian isles of Lipari,in 
 former ages, and have been often seen and heard. "Tholosanus calls them 
 TruUos and Getvdos, 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. ae mag's et veneficis, &c. Nereides. <> Lib. de Zilphis. PLib. 3 <i Pro salute 
 
 homiimm excubare se simulant, sed in eoium peiniciem omnia moUuntur. Aust. * Drvadps Oriades. 
 
 Hamad.yades. t Elvas Olaus vocat lib. 3. ' Part. 1 . cap. 19. "Lib. 3. cap 11. Elvavum 
 
 clioi-eas Olaus lib. 3. vocat saltum adeo pi-ofimde in terras impvimunt, ut locus insiffni deincens virove 
 orbicularis sit, et gramen non pereat. • Sometimes they seduce too simple men into their mountain retreats 
 «here they exhibit wondei-ful sights to their marvelling eyes, and astonish their ears by the sound of bcll^ 
 i^^Brvh,^!- ^1 1 ? "^ °' Pigmsis Olaus lib. 3. » Lib. 7. cap. 1 1. qui et in famulitio viris et feminis 
 
 inset vmnt, conclavia scopis purgant, patinas mundant, ligna portant, equoa cuvant, &c 
 
Mem. 1. Subs. 2.] Digression of Spirits. 125 
 
 and Fcelix Malleolus, in his book de crudel. doiinon. affirms as mucb, that these 
 Trolli or Telchines are very common in Norway, "and 'seen to do drudgery 
 ■work;" to draw water, saith Wierus, lib. 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 holds; " They will 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 doore and shut them, fling down platters, stools, chests, sometimes appear 
 in the likeness of hares, crows, black dogs, &c." of which read ^ Pet. Thyrseus 
 the Jesuit, in his Tract, de locis 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 ' Sigismundus Scheretzius, 
 lib. de speetris, 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. Del, lib. 22, cap>. 1. relates as much of Hesperius 
 the Tribune's house, at Zubeda, near their city of Plippos, vexed with evil 
 spirits, to his great hindrance, Gum, afflictione animalium et servorum suorum. 
 Many such instances are to be read in Niderius Formicar, lib. 5. cap. xii. 3. 
 &c. Whether I may call these Zim and Ochim, -which Isaiali, cap. xiii. 21. 
 speaks of, I make a doubt. See more of these in the said Scheretz. lib. 1. de 
 spect. cap. 4. he is full of examples. These kinds of devils many times appear 
 to 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 his body 
 ■was buried, spirits haunted,. and the house where he died, '^N-idla nox sine ter- 
 Tore transacta, donee incendio consumpta; every night this happened, there was 
 no quietness, till the house was burned. About Hecla, in Iceland, ghosts com- 
 monly walk, aniinas morluorum simulantes, saith Joh. Anan. lib. 3. de nat. 
 deem. Olaus, lib. 2. cap. 2. Natal. Tallopid. lib. de apparit. spir. Kornmannus 
 de mirac. mort.part, 1. cap. 44. such sights are frequently seen circa sepulchra 
 et monasteria, saith La vat. lib. 1. cap. 19. in monasteries and about church- 
 yards, loca paludinosa, anipla mdificia, solitaria, et caide hominum notata, (ha. 
 (marshes, great buildings, solitary places, or remarkable as the scene of some 
 murder). Thyreus adds, td)i gravius peecatum est commissum, impii 2mu- 
 pm~wm oppressores et nequiter iiisignes Jiabitani (where some very heinous crime 
 ■was committed, there the^impious and infamous generally dwell). These spirits 
 often foretel men's deaths by several sig-nSjas knocking, groanings, &c., t though 
 Rich. Argentine, o. 18. de prwstigiis dcemonum, will ascribe these predictions 
 to good angels, out of the authority of Ficinus and others; prodigia in obilu 
 principum scepius contlngunt, <Ssc. (prodigies frequently occur at the deaths of 
 illustrious men), as in the Lateran church in J Home, the popes' deaths are 
 foretold by Sylvester's tomb. Near JRupes 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 
 foreshows as much. Many families in Europe are so put in mind of their last 
 by such predictions, andmanymen are forewarned (if we may believe Paracelsus) 
 
 ^ Ad ministeria utnntur. i Where treasure is hid (as some tliink) or some murder, or sncli lilte villany 
 committed. * Lib. 16. de rerum varietat. ^ Vel spiritus sunt liujusmodi damnatorum, vel e purgatorio, 
 vel ipsi dffimones, c. 4. » Quidam lemures domesticis instrumentis noctu ludunt : patinas, oilas, can- 
 
 tharas, et alia vasa dejiciunt, et quidam voces emittunt, ejulant, risum emittunt, &c. ut canes nigri, feles, 
 variis formis, &c. b £pist. lib. 7. >= MendionalesDaemones Cicogna calls tliem or Alastores 1. 3 cap. 9, 
 a Sueton. c. 69. in Caligula. t Strozzius Cicogna, lib. 3. mag. cap. 5. % Idem c. 18. ' M. Carew, 
 ' Surrey of Cornwall, lib. 2, folio 140. 
 
126 Blgression of Sjnnls. [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 fceditatem, sentiunt, as Bara- 
 cellus conjectures, et ideo super tectum infirmorum crociiant, 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 Tully's death (saith Plutarch) the 
 crows made a mighty noise about him, iumuUuose perstrepentes, they pulled the 
 pillow from under his head. Rob. Gaguinus hist. Pranc. lib. 8, telleth such 
 another wonderful story at the death of Johannes de Monteforti, a French lord, 
 anno 1345, tanta corvorum midtltudo mdibus morientis insedit, quantam esse in 
 Gallia nemojudicdsset (a multitude of crows alighted on t-he 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 locis 
 infestis, part 3, cap. 58. Fictorius, Delrio, Gicogna,lib. 5, cap. 9. 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 leM them all night a bye-way, or quite bar them of their way;" these 
 have several names in several places; we commonly call them Pucks. In the 
 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 Oantabi-ia, where such spectrums are to be seen; 
 Lavater and Cicogna have variety of examples of spirits and walking devils in 
 this kind. Som.etimes they sit by the highway side, to give men falls, and make 
 their horses stumble and stai't as they ride (if you will believe the relation of 
 that holy man Ketellus in * ISTubrigensis, that had an especial grace to see 
 devils, Oratiam divinitus collatam, and talk with them, Et impavidus cum spi- 
 rltibus sermonejn 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, cajy. 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 
 them. Georgius Agricola in his book de subten-aneis animantibus, cap. 37, 
 i-eckons two more notable kinds of them, which he calls ' Getuli and Gobali, 
 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, ca2}. 11, he gives many instances. 
 
 The last are conversant about the centre of the earth to torture the soula 
 of damned men to the day of judgment ; their egress and regress some sup- 
 pose to be about ^tna, Lipari, Mens Hecla in Iceland, Vesuvius, Terra del 
 Fuego, ifec, because many shrieks and fearful cries are continually heard there- 
 abouts, and familiar apparitions of dead men, ghosts and goblins. 
 
 ,.-\,l^?u}° '^"t'fii '?"" '^l-, r>^ ^'"^- ^- "■ '^' Abducunt eo3 a recta via, et viam iter fadentibns inter, 
 eluaunt. ■■ Lib. 1. cap. 44. Dajmonum cernuntur et auaiuntiir ibi frequentes illnsiones, unde ylatoribus 
 cayenilum ne se dissocient, ant h. tergo maneant, voces eniir. fingunt sociorum, ut k recto itinere abducant, 
 &.C. ' Mons stenhs et nivosus, ubi mtempesta noctc umbraj apparent. * Lib. 2. cap. 21 Offendicula 
 
 e Sim4^om,n Z^t^nt ,r '" "' '=^\'^^"';"^ ^?™*- " I" Cosmogr. 1 Vestiti more metallicorum, gestnl 
 ktI^p nn„ SU? , I', ■» Immisso in terra carceres vento liorribiles terra motus efflciunt, Juibus 
 
 Boipe non donms inodo et tnrres, sod civitates integraj et insula; hansta' sunt. 5»u"""l, numiu. 
 
Mem. 1. Subs. 2.] Digression o/Sjvrks. 127 
 
 T/ieir Offices, Operations, Stuchj.] Tims the devil reigns, and in a thousand 
 several shapes, " as a i-oaring liou still seeks whom he may devour," 1 Pet. v. 
 Ly earth, sea, land, air, as yet unconfined, though *3ome will have his proper 
 place the air; all that space between us and the moon for them that trans- 
 gressed least, and hell for the wickedest of them, Hie velut in carcere adfinem 
 mundi, tunc in locum funestiorem trudendi, as Austin holds de Civit. Dei, c. 
 22, lib. 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 i" Austin, " As he was deceived himself, he seeks to deceive 
 others, the ringleader to all naiightiness, 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 sanitalem, et ccecis luminis usuni reslituendo, as Austin declares, lib. 10, 
 de Civit. Dei, cap. 6, as Apollo, ^jEsculapius, Isis, of old have done ; divert 
 plagues, assist them in wars, pretend their happiness, yet 7iihil his impurius, 
 scelestius, nihil humano generi infestius, nothing so impure, nothing so per- 
 nicious, as may well appear by their tyi'annical 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, &o. 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 tempm-e sinitiir maligiiari, as ■■ Bernard expvesseth 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, p;:ophecies, inspirations, sacrifices, and religious supersti- 
 tions, varied in as many forms as there be diversity of spirits; they send wars, 
 plagues, peace, sickness, health, dearth, plenty, * Adstantes hie jam nobis, spec- 
 tantes, et a/rbitrantes, &c. as appears by those histories of Thucydides, Livius, 
 Dionysius Plalicarnassus, 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, &c. " In a word, 
 Nihil magis qucerunt quam, inetum et admirationem hominum,; '' and as another 
 hath it, Did non potest, quam impotenti ardore in homines dominium, et 
 
 *Hierom. in 3. Ephes. Idem Michaelis. c. 4. de spiritibus. Idem Thyreua do locis infestis. "Lactantius 
 2. de origine erroris cap. 15. hi maligai spiritus per omnem terram vagantur, et solatium perditionis sueg 
 perdendis liominilius operantui'. oMortalium calaniitates epulx sunt raalorum dseraonum, Synesius. 
 
 J'Dominus mendacii a seipso deceptas, alios decipere cupit, adversarius humani generis, Inventor mortis, 
 BUperbiEeinstitutor, radix malitis, scelerum caput, princeps omnium vitiorum, fuitinde in Dei contumeliam, 
 hominum perniciem : de horum conatibus et operationibus lege Epiphanium, 2 Tom. lib. 2. Dionysium. 
 c. i. Ambros. Epistol. lib. 10. ep. et 84. August, de civ. Dei lib. 5. c. 9. lib. 8. cap. 22. lib. 9. 18. lib. 10. 21. 
 Theophil. in 12. Mat. Pasil. ep. 141. Lconem Sei-. Theodoret. in 11. Cor. ep. 22. Chrys. hom. 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 prseliis intersunt, itinera et negotia nostra qusecunque diilgunt, clandestinis subsidiis 
 optatos sjepe pr£ebent successus, Pet. Mar. in Sam. Ac. Ruscam de Inferno. i£t velut mancipia circum- 
 fert Psellus. ^ Lib. de trans, mut. Malac. ep. ■ Custodes sunt hominum, et eorum, ut nos animalium : 
 turn et provinciis propositi regunt auguriis, somniis, oi'aculis, priemiis, &c. * Lypsius Physiol. Stoic. 
 
 lib. 1. cap. 19. "Leo Suavis. idem et Tiitemius. V'Xhey seek nothing more earnestly than the fear 
 and admiration of men." 
 
128 Digression of Spirits. [Part. 1. Sec. 2., 
 
 Divinos cultos maligni spiritus ajfectentr' Trifcemius in his book de septem 
 secundis, assigns names to such angels as are governors of particular provinces, 
 by what authority I know not, ami gives them several jurisdictions. Ascle- 
 piades a Grecian, Kabbi Achiba the Jew, Abraham Avenezra, and RabbiAzariel, 
 Arabians, (as I find them cited by ' CicogQa) farther add, that they are not our 
 governors only, Sed ex eorum concordid et disoordid, boni et mali affectus pro- 
 vianant, but as they agree, so do we and our princes, or disagree; stand or 
 fall. Jano was a bitter enemy to Troy, Apollo a good friend, Jupiter indiffer- 
 ent, JEqua Verms Teucris, Pallas iniqua fuit; some are for us still, some 
 against us, Premente Deo,fert Deus alter opem. Religion, policy, pubhc and 
 private quan'els, wars are procured by them, and they are ^delighted perhaps 
 to see men fight, as men are with cocks, bulls, and dogs, beai-s, (fee, plagues, 
 dearths depend on them, our hene and inale esse, and almost all our other 
 peculiar actions, ior (as Anthony Eusca contends, lib. 5,cap.l8, every man hath 
 a good and a bad angel attending on him in yjartioular, all his life long, which 
 JamblichTis calls dcemonetn,) preferments, losses, weddings, deaths, rewards 
 and punishments, and as "Proclus will, all offices whatsoever, alii genet riaera, 
 alii opificem potestatetn habent, (to., and several names they give them according 
 to their offices, as Lares Indegites, Prajstites, &c. When the Arcades in 
 that battle at Cheronse, which was fought against King Philip for the liberty 
 of Greece, had deceitfully carried themselves, long after, in the very same 
 place, Diis Graicim ulioribus (saith mine author) they were miserably slain by 
 Metellus the Roman : so likewise, in smaller matters, they will have things 
 fall out, as these boni and niali genii favour or dislike us : Saturni non conve- 
 niunt Jovicdibus, <&c. He that is Saturninus shall never likely be preferred. 
 "That base fellows are often advanced, undeserving Gnathoes, and vicious para- 
 sites, 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 they thrive, are ruled and overcome; for as 
 •"Libanius suppose th in our ordinary conflicts and contentions, Genius Genio cedit 
 et obtemperat, one genius yields and is overcome by another. All particular 
 events almost they refer to these private spirits; and (as Paracelsus adds) they 
 direct, teach, inspire, and instruct men. Never was any man extraordinary 
 famous in any art, action, or great commander, that had not familiarem dasmo- 
 nem to inform him, as Numa, Socrates, and many such, as Cardan illustrates, 
 cap. 128, Arcanis prudential civilis, ° Speciali siquidem gratia, si a Deo donari 
 asserunt magi, a Geniis cailestibus instrui, ah iis doceri. But these are most 
 erroneous paradoxes, ineptce et fabulosw nugw, 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, Kb. 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 
 
 .rauneientur, cum scoi-ra et ineptus ob insulsum jocum sape pricraijm 
 n, 4 .fn ^ n Jn ■ ^ ° B^'^sardus c. 6. magia. <i Godelman^ cap. 3. 
 
Mem. 1. Subs. 2.] Nature of Spirits. 129 
 
 of this opinion, c. 22. "'That he can cause both sicknes.s and health," and that 
 secretly. ^Taurellus adds "by clancular poisons he can infect the bodies, and 
 liinder the operations of the bowels, though we perceive it not, closely creep- 
 ing into them," saith ""Lipaius, and so crucify our souls: Ut nociva melan- 
 cholia furiosos efficit. I"or being a spiritual body, he struggles with our 
 spirits, saith Rogers, and suggests (according to ' Cardan, verba sine voce, 
 species sine visu, envy, lust, anger, &c.) as he sees men inclined. 
 
 The manner how he performs it, Biai'mannus in his Oration against Bodine, 
 sufficiently deolai'es. "''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 
 viswm, saith ' Avicenna, quod Jlelancholia contingat a dcemonio. Of the same 
 mind is Psellus and Rhasis the Ai-ab. lib. 1. Tract. 9. Cont. ""Tliat this 
 disease proceeds especially from the devil, and from him alone." Arculanus 
 cap. 6. in 9. Rhasis, ^lianus Montaltus in his 9. cap, Daniel Sennertus lib. I , 
 part 2. cap. 11. confirm as much, that the devil can cause this disease; by 
 reason many times that the parties afi'eoted prophesy, speak strange language, 
 but non sine interventu huinoris, not without the humour, as he interprets him- 
 self; no more doth Avicenna, si contingat a dcemonio, siifficit nobis ut conver- 
 tat complexionem ad choleram nigram, et sit causa ejus projnnqua 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, &c., mingling himself amongst these 
 humours. This is that which Tertullian avers, Corporibus infiigunt acerbos 
 casus, animcequerepentinos, Tiiembra distorquent, occulte repentes, <Scc. and which 
 IJemnius goes about to prove, Immiscent se inali Genii pravis humoribus, atque 
 atrrn bil,i, &c. 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 oiit 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 ""Lavater 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, mall, malef. Pet. Thyreus the Jesuit, lib. de daimoniacis, de 
 locis infestis, de Terrificationibus nocturnis, Hieronimus Mengus Fiagel. doim. 
 
 ^Inducere potest morbos et sanitates. BViscernm aetiones potest inhibere latenter, et venenis nobis 
 
 i^otis corpus inficere. '^ Irrepcntes corporibus occulto morbos fingunt, raentes ten-ent, membra distor- 
 quent. Lips. Phil. Stoic. 1. 1. c. 19. iDererum var. 1. 16. c. 93. ''Quura mens immediate decipi 
 nequit, primura movet phantasiam, et ita obfinnat vanis conceptibus aut ut ne quern facultati aBstimativae 
 rationi locum relinquat. Spiritus malus invadit animam, turbat sensus, in furorem conjicit. Austin, de vit. 
 Beat. 'Lib. 3. Fen. 1. Tract. 4. c. 18. >" ^ Dfemone maxime proficisci, et saepe solo. * Lib. de Incant. 
 "Cfflp. de mania lib. de morbis cerebri; D.^mones, quara sint tenues et incomprehensibiles spiritus, se in- 
 sinuare corporibus humanis possunj:, et occulte in visceribus operti, valetudinem vitiare, somniis animas 
 ten-ere et mentes furoribus quatere. Insinuant si melancholicorum penetralibus, intus ibique considunt 
 et deliciantur tanquam in regione clarissimorum siderum, coguntque animum furere, « Lib. 1. cap. 6. 
 occult. Philos. part 1 . cup. 1. de specLns. i' Sine erucc ct sanctiflcatione sic ^ dfemone obsessa, dial. 
 
 K 
 
130 Games of Melancholy. [Part. 1. Sec. 2. 
 
 and others of that rank of pontifical writers, it seems, by their exorcisms atid 
 conjurations approve of it, having forged many stories to tliat 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. Kationall. c. 86. numh. 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 danivm 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, lot 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 
 Kathcrine 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. Ht 
 hoc {inquit) 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 ined. inircib. hath such another story of a country fellow, that had four 
 knives in his belly, Insiar serrce dentatos, indented like a saw, every one a span 
 long, and a v/reath of hair like a globe, with much baggage of like sort, won- 
 derful to behold : how it should come into his gnts, he concludes, Certe non 
 alio qua/m dcemonis astutid et dolo (could assuredly only have been through 
 the artifice of the devil). Langius Epist. ined. lib. 1. Epiat. 38. hath many 
 relations to tliis efleot, and so hath Cliristopherus 8, Vega: Wierus, Skenkius, 
 Scribonius, all agree that they are done by the subtilty and illusion of the 
 devil. If 3''ou shall ask a reason of this, 'tis to exercise our patience ; for as 
 *Tertulllan holds. Virtus non est virtus, nisi comparem 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, Carnijices 
 ■vindictcB 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 liis 
 anger, indignation, wrath, and vexation, by sending out of evil angels :" so did 
 be 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, (fco. 
 
 SuBSECT. III. — 0/ Witches and Magicians, how they came 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 dcemon, nisi provocatus a 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; Neo morbus vel hominibus, vel brutis infligeret 
 (Erastus maintains) si sagce quiescerent ; men and cattle might go free, if the 
 iGves.pag. u. 9. * Penult, de opiflo. Dei. 'Lib. :i8. cap. 26. torn. 2. 'DeLamils. 
 
Mem. 1. Subs. 3.] 
 
 Il'ature of Dsvils. 
 
 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, Kb. 3. cap. 53. deprcestig. dmm. 
 Austin Lerchemer a Dutch writer, Biarmannus, Ewichius, Euwaldus, our 
 countryman Scot j with him in Horace, 
 
 " Somnia, terrores Magicos, mu'acula, sagas, 
 NoctLLrnos Lemures, portentaque Tliessala risu 
 Excipiunt " 
 
 Say, can you laugh indignant at the schemes 
 Of magic terrors, visionary dreams, 
 Portentous wonders, witching imps of Hell, 
 The niglitly goblin, and enchanting spell ? 
 
 They laugh at aU such stories; but on the contrary are most lawyers, 
 divines, physicians, philosopher-s, Austin, Hemingius, Danseus, Chytrasus, 
 Zanchins, Aretius, &c. Delrio, Springer, *Niderius lib. 5. Fornicar. Cuiatius, 
 Bartohis, consil. 6. torn. 1. Bodine dcemoniant. lib. 2. cap. 8. Godelman, Dam- 
 hoderius, &o. Paracelsus, Erastus, Soribanius, 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; dcemanes enim advo- 
 cati prcesto sunt, seque exorcismis et conjurationibus quasi cogi patiuntur, ut 
 miserum magorum genus, in impvitate detiiieant. 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 quae, nen nisi 
 viris magnis et pecuUari benejicio de Coelo instructis conimunicatur (I use 
 §Boesartus his words) and so far approved by some princes, Ut nihil 
 aim aggredi in politicis, in sacris, in consUiis, sine eorum arhitrio; 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. Emeus King of Sweden had an * enchanted cap, 
 by virtue of which, and some magical murmur or whispering terras, he 
 could command spirits, trouble the air, and make the wind stand which way he 
 would, insomuch that when there v/as 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 
 Mm. They can cause tempests, storms, which is familiarly practised by 
 witches in Korway, Iceland, as I have proved. They can make friends 
 enemies, and enemies friends by philters ; " Turpes amores conciKare, enforce 
 love, tell any man where his friends are, about what employed though in the 
 most remote places; and if they will, t" 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. 
 part. 2, c. 17, " steal young children out of their cradles, ministerio dcemonuin, 
 
 * Et quomodo venefici flant enarrat. t De quo plura legas in Boissardo lib. 1 . de prKstig. t Rex 
 
 Jacobus Dasmonol. 1. 1. c. 3. "An university in Spain in old Castile. JThe chief town in Poland. 
 
 ' Oxford and Paris, see flnem P. Lombardi. § Prajfat. de magis et veneficis. * Kotatum Pilenni 
 
 habebat, quo ventos violeutos cieret, aerem turharet, et in quam partem, &c. y Erastus. f Ministerio hiroi 
 nocturni. J Steriles nuptos et inhabiles, vide Petrum de Palude lib. i. distinct. 34. Paulum GuiolaiiduiQ, 
 
132 Causes of Melanclioly. [Part. 1. Sec. 2. 
 
 and put deformed in tlieir rooms, which we call changelings, saith § Scheretzius, 
 part. 1, c. 6, make men victorious, fortunate, eloquent; and therefore in those 
 ancient monomaohies 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 Magia, the manner of the adjuration, and by whom 'tis made, where 
 and how to be used in expeditionibus belliais, prceliis, duellis, (kc, 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, Ifodo Pusilla, modo anus, modo procera ut 
 quercus, modo vacca,"avis, coluber, (be. 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, &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, they can do nothing in Judicum decreta 
 aut paenas, in regum concilia vel arcana, nihil in rem nummariam aut tliesau- 
 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, &o., 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 
 what is done in far countries, make them appear that died long since, and do 
 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, 2Vot. 4, de morhis amentium. Tract. 1, in 
 express words affirms ; Muliifascinantur hi melancholiam, many are bewitched 
 into melancholy, out of his experience. The same saith Danseus lib. 3, de 
 sortiariis. Vidi, inquit, qui Melancholicos morbos gravissimos induxerunt : 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, 
 which no physic could help, solo taatu, by touch alone. Ruland 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 suffcirantur, aliis suppositivis in locum verorum conjectis. i^Milles. "D Luther 
 in pi-imum praiceptum, et Leon. Varius lib. 1. de Fiiscino. i" Lavat. Uicog. * Boissardus de'MaKfs' 
 t Diemon, lib, 3. cap. 3. J Vide Pliiloatratum vita ejus, Boissavdum de Magis. S NubriEenses lege 
 
 lib. I.e. 19. Vide Suidam de Paset. De Cruent. Cadaver. = Erastus. Adolphus Scrilianius a Viii 
 ^neid. i. Incantati-icem describens: Hsec se carminibus promittit solvere mentes Quas velit ast aliis 
 duras immittere cnras. « Godelmannus cap. 7. lib. 1. nutricunfmammas prajsiccant, solo tactu podaeram 
 Tl ?« '™' P^^^^™' ^' ^^'"^ morbos, quos medicina curare non poterat. Tactus inde Maniaous spec 2 
 
Mem. 1. Subs. 4.] Causes of Melancholy. ISJ- 
 
 Saxoniaj and others. The means by which they work ai-e usually charms, 
 images, as that in Hector Boethius of King DufiEe ; characters stamped of 
 sundry metals, and at such and such constellations, knots, amulets, words, 
 philters, &c., which generally make the parties affected, melancholy; as 
 ^ Monavius discourseth at large in an epistle of his to Acolsius, giving instance 
 in a Bohemian baron that was so troubled by a philter taken. Not that there 
 is any power at all in those spells, charms, characters, and barbarous words ; 
 but that the devil doth use such means to delude them. Utfideles indemagoa 
 (saith * Libanius) in officio retineat, turn in consortium malefactorum vocet. 
 
 SuBSECT. IV. — /Stars a cause. Signs from Physiognomy, Metoposcopj, 
 
 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, Sextus 
 ab Heminga, Pererius, Erastus, Chambers, &o., 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 astrological^ aphorisms approved by experience : 
 I refer him to Bellantius, Pirovanus, Marascallerus, Goclenius, Sir Christophei 
 Heidon, &c. If thou shalt ask me what I think, I must answer, nam et doctia 
 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 dominabilur astris : 
 they rule us, but God rules them. All this (methinks) ' Joh. de Indagine hath 
 comprised in brief, Quceris a me quantum in nobis operantur astra 1 iSsc. 
 " Wilt thou know how far the stars work upon us ? 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, Caelum est vehiculum divinm virtutis, &c., 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 strange things for such as can read, "' or 
 an excellent harp, made by an eminent workman, on which, he that can but 
 play, will make most admirable music." But to the purpose. 
 
 " Paracelsus is of opinion, " that a phy.sician without the knowledge of stars 
 can neither undei'stand 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; andin another place refers all 
 to the ascendant, and v/Ul 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- 
 
 s Omnia philtra etsi inter se aifferant, hochabent commnne, ciuod hominem efficiant melancliolicum ; epist. 
 231. Scholtzii. * De Cruent. Cadaver. '* Astra rcKiint liomines, et regit asti-a Deus, ' Cliirom. 
 
 lib. qntcris a me quantum operantur astra ? dico, in nos nihil astra urgere, tied animos proclives traliere : 
 qui sic tamen liberi sunt, ut si ducem sequantur rationera, niiiil efHciant, sin vero naturam, id agere quod 
 in brutis fere. ^ Coelum vehiculum divinte virtutis, cujus mediante motu, lumine et influentia, Deus 
 
 elementaria corpora ordinat et disponit. Th. de Vie, Cajetanus in Psa. 104. ' Jlundus iste quasi lyra 
 
 ab excellentissimo quodam artifice concinnata, quern qui norit mirabiles cliciet harmonias. J. Dee. Aplio- 
 rismo 11. ™ Medjcus sine cceli peritia niliii est, &c. nisi genesim sciverit, ne tantillum poterit, lib. de 
 
 podag. " Constellatio in causa est ; et influentia coeli morbum hunc movet interdum, omnibus aliia 
 
 aiifftis. Et alibi. Origo ejus s, Coelo petenda est. Tr. de morbis amentium. 
 
134 Causes of MelancMy. [Part. 1. Sec. 2. 
 
 phers, thoTigli they do not so peremptorily maintain as much. " This variety 
 of melancholy symptoms proceeds from the stars," saith ° Mekncthon : 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, 
 JUx atra bile vm-ii generantur morbi, &c., ""many diseases proceed from 
 blaok 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 bum as 
 bad as fire ; or made cold as ice : and thence proceed such variety of symptoms, 
 some mad, some solitary, some laugh, some rage," &c. The cause of all 
 which intemperance he will have chiefly and primarily proceed from the 
 heavens, " " from the position of Mara, Saturn, and Mercury." His aphorisms 
 be these, " "■ Mercury in any genitore, 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 melanchol}', 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 Mare, or in a quartile aspect 
 with them (e malo cceli loco, Leovitius adds), many diseases are signified, 
 especially the head and brain is like to be misaffected with pernicious 
 humours, to be melancholy, lunatic, or mad," Cardan adds, qucwta luna natos, 
 eclipses, earthquakes. GarcKus 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, dajmoniacal, 
 melancholy : but see more of these aphorisms in the above-named Pontanus. 
 Garcseus, cap. 23. de Jud. genitur. Sahoner. lib. 1. cap. 8. which he hath 
 gathered out of " Ptolemy, Albubater, and some other Arabians, Junctine, 
 Kanzovius, Lindhout, Origen,&c. But these men you will reject perad venture, 
 as astrologers, and therefore partial judges; then hear the testimony of phy- 
 sicians, Galenists themselves. ^ Carto coufesseth the influence of stai's to have 
 a great hand to this peculiar disease, so doth Jason Pratensis, Lonicerius 
 prcefat. de Apoplexid, Ficinus, Fernelius, &c. ^ P. Cnemander acknowledgeth 
 the stars an universal cause, the particular from parents, and the use of the 
 six non-natural things. Baptista Port. mag. Z. 1, c. 10, 12, 15, will have them 
 causes to every particular indimdiwm. Instances and examples, to evince the 
 truth of those aphorisms, are common amongst those astrologian treatises. 
 Cardan, in his thirty-seventh geniture, gives instance in Math. Bolognius. 
 Camerar. hor. nalalU. centur. 7. genit. 6. et 7. of Daniel Gare, and others; 
 but see Garcseus, cap. 33. Luc. Gauricus. Tract. 6. de Azemenis, dec. Th« 
 time of tliis melancholy is, when the significators of any geniture are directed 
 according to art, as the hor: moon, hylech, (Sic. to the hostile beams or terms 
 
 •» Lib, de anima, cap. de humorib. Ea varietas in Melancholia, habet cjelestes causas (5 Tj et 1^ in D (^ 
 ^ et ([ in 7Tt- p Ex atra bile varii generantur morbi, perinde ut ipse multum calidi aut frigidi in se 
 
 habuerit, quum utrique suseipiendu quani aptissiina sit, tametsi suilpte natura frigida sit. Annon aqua 
 sic affifitur a calore ut ardeat; et a frigore, ut in glaciem concrescat? et hKC varietas distinctionum, alii 
 ilent, rident, &c. q Hanc ad interaperantiam gignendam plurimum confert ^ et T3 positus, &G. 
 
 ■■ ^ Quoties alicnjns genitura in TTl et K adverse signo positus, horoscopum partilitcr tenr.erit atque etiam 
 a ^ vel Tj D radio percusses fucrit, natus ab insania vexabitur. ■ Qui V} H $ h-Abet, alterum in culmine, 
 alterum imo cceIo, cum in lucem vcnorit, melancholicus erit, ^ qua fanabitur, si ^ illos irradiarit. 
 t Hac conflguratione natus, aut lunaticus, aut mente captus. « Ptolomaaus centiloquio, et quadripartito 
 tribuit omniuin melancliolicorumsymptomata sidtrum infiuentiis. ^ Arte Medica. Accedunt ad has 
 
 causas affectiones siderum. Plurimum incitant et provocant influential cselestes. Vclcurio lib. 4. cap. i5. 
 X Hildesheim, spied. 2. de mel. 
 
Mem. 1. Subs. 4.] Causes of Melancholy. 135 
 
 of '^ and ^ especially, or any fixed star of their nature, or if Tj by his revolution, 
 or transitus, shall offend any of those radical promissors in the geniture. 
 
 Other signs there are taken from physiognomy, metoposcopy, chiromancy, 
 which because Job. de Indagine, and Rotman, the landgrave of Hesse his 
 mathematician, not long since in his Chiromancy; Baptista Porta, in bis 
 celestial Physiognomy, have proved to hold great affinity with astrology, to 
 satisfy the curious, I am the more willing to insert. 
 
 The general notions * pbysiognomers give, be these ; " black colour argues 
 natural melancholy; so doth leanness, birsuteness, broad veins, much hair on 
 the brows," saith * Gratanarolus, cap. 7, and a little bead, out of Aristotle, 
 high sanguine, red colour, shows bead melancholy ; they that stutter and are 
 bald, will be soonest melancholy (as Avicenna supposetb), by reason of the 
 dryness of their brains; but be that will know more of the several signs of 
 humour and wits out of physiognomy, let him consult with old Adamantus and 
 Polemus, that comment, or rather paraphrase upon Aristotle's Physiognomy, 
 Baptista Porta's four pleasant books, Michael Soot de seoretis natures, John de 
 Indagine, Montaltus, Antony Zara. anat. inyeniorum, seel. 1, inemb. 13, et 
 lib. 4. 
 
 Chiromancy hath these aphorisms to foretel melancholy. Tasneir. lib. 5, 
 cap. 2, who hath comprehended the sum of John de Indagine ; Trioassus, 
 Corvinus, and others in his book, thus hath it; "'The Saturnine line going 
 from the rascetta through the band, 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 saturuine, epatic, and natural lines, making 
 & gross triangle in the band, 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, misei-able, 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." 
 ThaddseusHaggesius, in bis Metoposcopia, hath certain aphorisms derived from 
 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 be refers to 
 the humours, and gives instance in himself, that for seven years' space 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, bani.shment, grief, care, 
 &c., and .when his miseries ended, the black spots vanished. Cardan, in bia 
 book de lihris propriis, tells such a story of his own person, that a Httle before 
 his son's death, be bad a black spot, wbich 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 Indag. cap. 9. Montaltus cap. 22. *Capat parvnm qui habent cerebrum et spiritus plerumque 
 angustos, facile incident in Melancholiain rubicundi. ^r.tiiis idjin Montaltus c. 21. e Galeno, "Saturnina 
 a Itascetta per mediam manum decurrens, usque ad radicem muiitis Saturni, a parvis lineis intersecta, ar- 
 guit melancholicos. Aphorism, 78. *> Agitantur miseriis, continuis inquietudinibus, neque unquam Jl 
 
 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. i. oCa3- 
 lestis Pbysjognom. lib, 10, ** Cap. 14 lib. b. Idem ; macule in ungulis nigrie, lites, rixas, melancboliam 
 aigaiiicant, ab humore in corde tall. 
 
136 Causes of Melancholy. [Part. 1. Sec. 2. 
 
 SUBSECT. "V". — Old age a cause. 
 SficoNDAET peculiar causes efficient, so called in respect of the otlier prece- 
 dent, are either congenitce, internee, innatce, as they term thera, inward, innate, 
 inbred; or else outward and adventitious, which happen to us after we are 
 torn : 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. Series 
 plerunque clelirdsse in senectd, that old men familiarly dote, oh atram hilem, for 
 black choler, which is then superabundant in thera : and Rhasis, that Arabian 
 physician, in his Cont. lih. 1, cap. 9, calls it " ''a necessai'y 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 great employment, much business, much command, and many 
 servants to oversee, and leave off«a; ahrupto; 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 
 puer), 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 Wierus, 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 bewitch 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 ""sonmiferous potions, 
 and natural causes, the devil's policy. lion Imdunt omnino (saith Wierus) atU 
 quid mirwm faciunt {de Lamiis, lib. 3, cap. 36), ut putatur, solam vitiatam 
 'habent phantasiam; 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, lih. 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 effects. 
 
 SUBSECT. VI. — Parents a cause hy Propagation. 
 That other inward inbred cause of Melancholy is our temperature, in whole or 
 part, which we receive from our parents, which tPernelius caUs Prceler naturam, 
 
 ' ^"'■i,' -?,*?''• "^^l- V-^ '"^P"i', ?"™ Properata malis inopina senectus : et aolor atatem jussit inesse 
 meam. Boethius met 1. de conso . Pliilos 5 Cap. de Imnioribus, lib. de Anima. "SVaS 
 
 accidens decrepit.s, et mseparabile. *Psa. xc.lO. ' Meteran. Belg. hist lib 1 tSiinf mnvnii 
 
 anxii, et uacmidi et diffloiles senes, si quajrimus, etiam avavi, Tull. de senectute ' ' iLih S 1p Aniim, 
 Senes avari, movosi, jactabuiidi, pliiluuti, deliri, superstitlosi, suspiciosi, &c. Lib. 3 de Lamiis can 17 
 et 18. » So aiium, opium, lupi adeps, lacr. a.lui, &c., sanguis infantum, &c. " Corrw a'est Fis ab 
 
 humore Melanchohco phantasia. .Nymanus. oPutant se Isedere quaiiclo non taduut • Oui h'iclu 
 
 S?m4"" ''^ tlTrcTu! pito.''* ' ^'"'"^ *'■""■"" '*"'■" ='^'"='^'>"'-'^"'- ■ 'IJb^a! cap" \ 
 
Mem. 1. Subs. 6.] Causes of Melancliohj. 137 
 
 or unnatural, it being an hereditary disease ; for as he j ustifies ' Quale parentum 
 maxime patris semen obtigerit, tales evadunt siniilares spermaticceque partes, 
 guocunqiie etiam niorbo Pater quum, general tenetur, cum semine transfert in 
 Prolem; such as tlie temperature of the father is, siioh is the son's, and look 
 ■what disease the father had when he begot hira, his son will have after him ; 
 "'and is as well inheritor of his infirmities, as of his lands." And wliei-e the 
 complexion and constitution of the father is corrupt, there ('saith Roger Bacon) 
 the complexion and constitution of the son must needs be corrupt, and so the 
 corruption is derived from the father to the son." IsTow this doth not so much 
 appear in the composition of the body, according to that of Hippocrates, " 'in 
 habit, proportion, scars, and other lineaments; but in manners and conditions 
 of the mind, Et patrum in natos abeunt cv,in semine mores. 
 
 Seleucus had an anchor on his thigh, so had his posterity, as Trogus records, 
 1. 15. Lepidus in Pliny 1. 7, c. 17, was purblind, so was his son. That famous 
 family of ^nobarbi were known of old, and so sux'uamed 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. 
 ^ Paracelsus in express words affirms it, lib. de morh. amentium, to. 4, tr. 1 _; 
 so doth ' Crato in an Epistle of his to Monaviua. So doth Bruno Seidelius in 
 his book de morbo encicrab. Montaltus proves, cap. 11, out of Hippocrates and 
 Plutarch, that such hereditary dispositions are frequent, et hanc (inquit) fieri 
 rear ob participatam melancholicam intemperantiam (speaking of a patient) I 
 think he became so by pai-ticipation of Slelanoholy. Daniel Sennertus, lib. 1, 
 part 2, cap. 9, will have his melancholy constitution 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 Eodericus S, Fonseoa, torn. 1, consul. 69, by an instance of a 
 young man that was so affected ex Tiialre 7nelancholiea,ha,d a melancholy mother, 
 et victu melancholico, and bad diet together. Lodovious Mercatus, a Spanish 
 physician, in that excellent Tract which he hath lately written of hereditary 
 diseases, torn. 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 he calls a miraculoiis 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 symbohzing 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 TJt arthritici, epilep. &c. ■■ Vi fliij non tam possessionum (jnain morborum h.T5rede3 sint, ' Epist. 
 de secretis artis et naturx c. 7. nam in hoc quod patres corrupti sunt, generant Alios corrupts complexionis, 
 et compobitionis, et fliii eorum eadem de causa secorrumpunt, etsio derivatur corruptio iipatribus ad lilios. 
 ' Non tam (inquit Hippocrates) gibbos et cicatrices ori.s et corporis habitum agnoscis ex iis, sed verum 
 incessum, gestus, mores, morbos, &c. " Synagog, Jud. » Affectus parentum in foetus transeunt, et 
 
 pucrorum malicia parentibus imputanda, lib. I. cap. 3. de occult, nat. mirac. y Ex pituitosis pituitosi, ex 
 biliosis biliosi, ex lienosis et melancholicis melancholicl. ' Epist. 174. in Scoltz. nascitur nobiscum ilia 
 
 aliturque et una cum parentibus habemus malum hunc assem. Jo. Pelesius lib. 2. de cura tiumanorura 
 affectuum. « Lib. 10. observat. 15. u Maginus Geog. » Sa!pe non eundem, sed similem producit 
 
 effectom, et illseso pai-ente transit in nepotem. " Dial. pr»flx. genitur-is Leovitii. 
 
138 Causes ofMdancholy. [Part. 1. See. 2, 
 
 forbidding such marriages as are any whit allied; and as Mercatus adviseth 
 all families to take such, si fieri possit quce maxinie 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 iipon 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 Soandia 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 men 
 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 Maragnau, 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. 
 
 ^ilii ex senihus nati, raro suntfirmi temperatnenti, 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 fuU 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 VVolfius '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. Ehrii gignunt Ebrios, one drunkard begets another, 
 saith " Plutarch, synip. lib. 1, quest. 5, whose sentence ' Lemnius approves, 1. 1, 
 c. 4. Alsarius Crutius Gen. de qui sit med. cent. 3, fol. 182. Macrobius, 
 li^. 1. Avicenna, lib. 3. Fen. 21. Tract 1, cap. 8, and Aristotle himself, 
 sect. 2, prov. i, foolish, dnanken, or hair-brain women, most part bring forth, 
 children like unto themselves, viorosos et languidos, and so likewise he that lies 
 with a menstruous woman. Intemperantia veneris, quam in nautis prcesertim 
 insectatur " Lemnius,^ qui uxm-es ineunt, nulla inenstrui decursiis ratione habitd, 
 neo observato interlunio, prcedpua causa est, noxia, pernitiosa, concubitum huna 
 exitialem ideo, et pesfiferum vocat. "-■Eodoricus a Castro Lusitanus, detestantur 
 ad unum omnes medici, turn et quarto, luna concepti, in/celices phrwmque et 
 amentes, deliri, slolidi, jnorbosi, impuri, invalidi, tetra lice sordidi, minime 
 vitales, omnibus bonis corporis atque animi destituti : ad laborem nati, si seniores 
 inquit Eustathius, ut Hercules, ei alii. " Judcei maodme insectantur foedum 
 hunc, et immundum apud Christianas Concubitum, ut illicitum abhorrent, et apud 
 suosprohibent; etquod Christiani toties leprosi, amentes, tot morbili, impetigines, 
 alphi, psorm,^ cutis et faciA decolorationes, tarn multi morbi epidemici, acerbi, 
 et venenosi sint, in hunc immundum concubitum rejiciunt, et crudeles inpignora 
 
 ' Bodin. de rep. cap. de periodis reip. ' Claudius Abayille Capnchion in his voyage to Maraonan IGU 
 cap. 45. Nemo fere ajgrotus, sano omnes et robusto corpore, viraut annos 120, 140 sine medicina 'idem 
 Hector Boethius de insulis Orchad. et Damianus k Goes le ScaBdia. s Lib 4 c 3 de occult iiat mir 
 
 Tetricoa plerumque fiUos senes progeneraut et tristes, rarius exliilaratos. h Coitus super reoletioneni 
 
 pessimus, etfilii qui turn gignuntur.aut movbosi sunt, autstolidi. ' Dial, praiflx Leovito k L de 
 
 ed. hbens. ' De occult, nat. mir. temulentje et stolldaj mulieres liberoa plerumque producunt sibi 
 
 similes. ■» Lib. 2. c. 8. de occult, nat. mir. Good Master Schoolmaster do not Englisb th£ • De nat 
 mal. lib. 3. cap. 4. » BuidorpUius c, 31. Synag. Jud. Ezek. 18. 6u»u i,m:i. ijenat. 
 
Mem. 1. Subs. C] Causes of Melanclwly. 139 
 
 vacant, qui quartd lund projluente hdc mensium Uluvie concuhitum liunc non 
 perhfOrrescunt. Damnavit olini divina Lex ei inorte mulctavit hujusmodi homines, 
 Lev. 18, 20, et inde nati, siqui defwmes aut viutili, pater dilajndalus, quod 
 non confineret ab "immunda inuliere. Gregorius Magnus, petenti Augustino 
 nunquid apud ^ Britannos hujusmodi concuhitum tolerarct, severe pirohibuit viris 
 suis turn miscei^i Jbiminas in consiietis suis menstruis, &c. 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 hnrd, be over-sorrowful, dull, 
 heavy, dejected in mind, perplexed in his thoughts, fearful, &c., " their 
 children (saith "Cardan subtil, lib. 18) will be much subject to madness and 
 melancholy; for if the siiirits 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 Aristachorwm, ambos stultos; and which 'Erasmus urgeth in his Morla, 
 fools beget wise men. Card. subt. I. 1 2, gives this cause, Quoniam spintus 
 sapientum oh studium resolvuntur, et in cerebrum feruntur a cords : 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 debitum languide, et ohsci- 
 tanter, undefatus 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. 1.1,11) her son will be so 
 likewise affected, 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 infan t, 
 that as Baptista Porta proves, Physiog. ccele^tis 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 : " 'if a great-bellied woman see a hare, her child will often have 
 a hare-lip," as we call it. Garcceus de Judiciis geniturarum, cap. 33, hath a 
 memorable example of one Thomas Nick ell, born in the city of Brandeburg, 
 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 MartinWenrichius 
 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 affi-ighted 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 
 
 •Dnisins obs. lib. 3. cap. 20. p Beda. Eool. hist. lib. 1. o. 27. respons. 10. oNam spintus cerebri 
 
 Bi turn male afflciantur, tales procreart, et quales fuerint aftectus, tales flliorum : ex tristibus tnstes, ex 
 jucunaisjucundinascuntur, &c. i Fol. 129. mer. Socrates' cliiUren were fools. Sabel. •Deoccui. 
 
 nat. mir. Pica morbus mulierum. ' Baptista Porta loco projil. Ex leporam intuitu plerique infantes 
 
 edunt bifldo superiore labello. " Quasi mox in terram coUapsurus per oranem vitam incedebat, cum mater 
 gravida ebrium hominem sic incedentem yiderat. * Civem facie cadaverosa, qui di.xit, *c, « Optimum 
 bene nasci, maxima pars fxlicitatis nostrse bene nasci; quamobrem pnEclari) hmnano generi consaltuai 
 videretur, si soli parentes bene liablti et sani, liberis operam darent. 
 
140 Causes of MdcmcMy. [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 maiTy." An husbandman will 
 sow none but the best and choicest seed ujion his land, he will not rear a bull 
 or a horse, except he be i-ight 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. Quanta id 
 diligentius in procreandis liberis observandum 1 And how careful then should 
 we be in begetting 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, dissohite, exhaust through riot, 
 as he said, "jure hmreditario sapere jubentur ; 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, parentes peremptorea; 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 uato 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 offended 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 
 
 r Infantes inflrmi praicipitio necati. Bohemus lib. 3. c. 3. Apnd Lacones olim. Lypsins eplst. 85. cent ad 
 Eolgas, Dionysio Villerio, si quos aliqua membrorum parte inutiles notaverint iiecari jiibent ^Lib 1 
 
 De vetenim Scotorura moribus. Morbo comitiali, dementia, mania, lepra, &c. aut slmili labe'oiiEE facih.' iri 
 prolem transmitUtur, laborantes intev eos, ingentl facta indagine, inventos, ne eens foeda contao-innp 
 Iffideretur ex iis nata, castraverunt, mulieies hujusmodi procul a vivonim consortio ablegarunt nuod si 
 hamm aliqua concepisse mvemebatuv, sirnul cum f jitu nondum edito, defodiebatur viva » Ei'inbormin 
 
 Satyr, b Focit omnia delicta, qua fieri possunt circa res sei non naturales, et ck fuerunt causa; extlinseoi 
 ei quibus postea ortse sunt obstructiones. -niim.aui.^.ciumsi.o.E, 
 
Mem. 2. Subs. 1.] Causes of Alelanclwly. -141 
 
 those six non-nat.ural thing.^, wliicli were tlie outward causes, from wliich 
 came those inward obstructions ; and so in the rest. 
 
 These sis 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 
 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 humours, 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, 
 Mesne, also four Ai'abians, Gordonius, Yillanovanus, Wecker, Johannes 
 Bniorinus, sitologia de JEsculentis et Poculentis, Iilichael Savanarola, Tract. 2, 
 c. 8, Anthony Fumanellus, lib. de regimine senum, Curio in his Comment on 
 Sohola Salerna, Godefridus Stekius arte tned., Marsilius cognatus, Ficinus, 
 Ranzovius, Fonseca, Lessius, Magninus, reglm. sanitatis, Frietagius, Hugo 
 Fridevallius, &c., besides many other in ^ English, and almost every peculiar 
 physician, disoourseth 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 species, 
 and which are to be 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. 
 
 Beef^ Beef, a strong and hearty meat (cold in the first degree, dry in the 
 second, saith Gal. I. 3, c. 1., de alim. fac.) is condemned by him and all suc- 
 ceeding authors, to breed gross melancholy blood : good for such as are sound, 
 and of astrong constitution, for labouring men if ordered aright, corned, young, 
 of an ox (for all gelded meats in every species are held best), or if old, "such 
 as have been tired out with labour, are preferred. Aubanus and SabelHcus 
 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 melancholids cegritudinibus capiantur. 
 
 I'ork.'l 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 humoure, and therefore noxia delicatis, saith Savanarola, ex 
 earum 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 'Bruerinus, I. 13, 
 c. 19, calling it a filthy beast, and rammish: aiid therefore supposeth it will 
 breed rank and filthy substance; yet kid, such as are young and tender, 
 Isaac accepts, Bruerinus and Galen, I. 1, c. 1, de alimentorumfacultatibus. 
 
 Hart^ Hart and red deer ^hath an evil name : it yields gross nutriment : 
 
 «Path. 1. 1. c. 2, Maximam in ^gnendis morbis vim oi)tinet, pabulum, materiamque morbi auggerens : 
 nam nee ab aere, nee h perturbationibus, vel aliis evidentibus causis morbi sunt, nisi consentiat corporis 
 priEparatio, et humorum constitutio. Ut sorael dicam, una gula est omnium morborum m.iter, etiamsi alius 
 est genitor. Ab hae morbi sponte s£epe emanant, nulIA aliii cogente causa. ^ Cogun, Eliot, Vaulian, 
 
 .Vener. ^ Fnetagius. *Isaae. 'Non laudatur, quia melaneholicuin priEbet alimentum. eilale 
 alit cervina (inquit Fri -tagius), crassissimum et atribilarium suppeditat alimentum. 
 
142 Cwiises of Mdancholy. [Part. 1. Sec. 2. 
 
 a strong and great grained meat, next unto a horse. "Which although some 
 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. 
 
 Harei\ 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 ler accidens, because of the good sport it makes, meny 
 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, 
 &c. They are rejected by Isaac, lib. 2, part. 3. M.a,gnmi\a, part. 3. cap. 17, 
 Bruerinus, lib. 12, Savanarola, Hub. 32, Tract. 2. 
 
 Milk] 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, (fee. Of all cheeses, I take that kind which we call 
 Banbury 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, &a. 
 
 Fowli] 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 stomachum, saith Isaac, part. 5, de vol., their young ones are 
 more tolerable, but young pigeons he quite disapproves. 
 
 _ Mshes.] Ehasis 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 difference, rejecting only 
 amongst fresh-water fish, eel, tench, lamprey, crawfish (which Bright approves, 
 cap. 6), and such as are bred in muddy and standing waters, and have a taste 
 of mud, as Eraucisous Bonsuetus poetically defines. Lib. de aquatilibas. 
 
 " Nam Pisces omnes, qui stagna, lacasque frequentant, I " All fish, that standing pools, and lakes frenaent. 
 Semper plus sncci deterions habent." | Do ever yield bad jaice and nouiisunient." 
 
 ' Lib. de subtiliss. dieta. Equina caro et asinina equinis danda est hominibus et asininis ' I'arum 
 
 ^p^^--^.£^sz;j: ''■ "sts^^^:s^i-s^r^t. a ca;rs!^^r 
 
Mem. 2. Subs. 1.] 
 
 Causes of Melanclioly. 
 
 143 
 
 Lampreys, Paulus Jovius, c. 34, de piscibus fluvial, higlily 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, 
 sprats, stock-fish, haberdine, poor-john, all shell-fish, "i Tim. Bright 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 bis Book dePiscium 
 naturd et prceparatione, which was printed at Rome in folio, 1554, with most 
 elegant pictures, esteeins carp no better than a slim)' watery meat, paulus 
 Jovius 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, I. 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 
 Eondoletius, Bellonius, Oribasius, lib. 7, cap. 22, Isaac, I. 1, especially Hippo- 
 litus Salvianus, who is inatar omnium solus, &c. Howsoever they may be 
 wholesome and approved, much use of them is not good ; P. Forestus, in his 
 medicinal observations, ' x'elates, that Carthusian friars, whose living is most 
 part fisli, 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 misaffected. 
 
 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, loc. affect. I. 3, c. 6, of all 
 herbs condemns cabbage; and Isaac, lib. 2, c. 1, Animai gravitatem facit, it 
 brings heaviness to the soul. Some are of ojiinion th.at all raw herbs and 
 salads breed melancholy blood, except bugloss and lettuce. Crato, consU. 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 herbcB simpliciter males, via cibi; all herbs are simply evil to feed on 
 (as he thinks). So did that scofling cook in " Plautus hold : 
 
 "Xon ego ccenam condio nt alii coqui solent. 
 Qui milii condita prata in patinis proferunt, 
 Bovea qui convivas faciuut, herbasque aggevunt." 
 
 "Like other cooks I do not supper dress. 
 That put whole meadows into a platter, 
 And make no better of their guests than beevea. 
 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 tei-restres, Horace, ccenas siiie sanguine), 
 by which means, as he follows it, 
 
 »"Hic homines tam brevem vitam colunf^ 
 
 Qui herbaahujusmodi in alvum suumcongerunt, 
 Fonnidolosum dictu, non esu modo 
 Quasherbas pecudesnon edimt, homines edunt." 
 
 "Their lives, that eat such herbs, must needs he short. 
 And 'tis a fearful thing for to report. 
 That men should feed on such a kind of meat, 
 Which very juments would refuse to eat." 
 
 illoco et omni tempore medici detestantur anguillas, prajsertim circa soistitium. tiamnantur turn 
 m a-gris. q Cap. 6. in his Tract of Melanclioly. ' Optime nutrit omnium judicio inter priniEB 
 ices eiista nrsestanti. • Non est dubium ouin. uro variorum situ ac nature, marrnas ftlimpntm-nm 
 
 POmnil_ __ 
 
 sanis tum a-gris. qCap. „. ... ...» ».»^. -. ...„,...^..„,j . „,, — . «... ju.i.i„„ ,„i„ pmuio 
 
 notje pisces gustu prsestanti. • Non est dubium quin, pro variorum situ ac nature, magnas alimentorum 
 sortiantur ditferentias, alibi suaviores, alibi lutuleniiores. t Observat. 16. lib. 10. «Pseudolas, 
 
 act. 3. seen. 2, ^ Plautus. ibid. 
 
144 Causes of Melancholy. [Part. 1. Sec. 2. 
 
 ^They are windy, and not fit therefore to be eaten of all men raw, fcliougli 
 qualified with oil, but in broths, or otherwise. See more of these iix every 
 ' husbandman and herbalist. ■ t> ■ 
 
 Boots:] Eoots, Etsi quorundam gentium opes sint, saith Braennus, 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. » Magniuus 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, 
 complains of all manner of roots, and so doth Bruerinus, even parsnips 
 themselves, which are the best, Lib. 9. cap. 14. ^ 
 
 Fruits^ Pastinacarum usus succos gignit improhos. Crato, consil. 21, 
 lib. 1, utterly forbids all manner of fruits, as pears, apples, plums, cherries, 
 strawberries, nuts, medlars, serves, &c. Sanguinem inficiunt, saith Villano- 
 vanus, they infect the blood, and putrefy it, Magninus holds, and must not 
 therefore be taken via cibi, aut quantitate magna, 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 apples, which some likewise commend, 
 sweetings, pairmains, pippins, as good against melancholy; but to him that is 
 any way inclined to, or touched with this 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 which Pythagoras said to his scholars of 
 old, may be for ever applied to melancholj'- men, Afabis abstinete, 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 Amoldus VilLinovanns, and Frie- 
 tagius prescribe, for eating, and dressing, fruits, herbs, roots, pulse, (fee. 
 
 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: so doth Fernelius, consil. 45. 
 Guianerius, tract. 15, cap. 2. Mercurialis, 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 obstructive, so these are corrosive. Gomesius, 
 in his books, de sale, I. 1, o. 21, highly commends salt; so doth Codronchus in 
 his tract, de sale Absynthii, Lemn. I. a, c. 9. de occult, nat. inir. yet common 
 experience finds salt, and salt-meats, to be great procurers of this disease. 
 And for that cause belike those Egyptian priests abjCaiued 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. 
 
 yQuare rectuts valetudini suse quisque consulet, qui lapsGs priorum parenhim mcmor, eas plane vel 
 omisei-it vel parce degustarit, Kevileius cap. 4. de vero.iisu med. «In Mizaldo de Horto F. Orescent. 
 
 Hei-bastein, &c. « Cap. 13. part. 3. Bright in his Tract, of Mel. " Intellectum turbant, producunt 
 
 insaniam. « Audivi (iuquit Magnin.) quod si quis ex iis per annum continue comedat, in insaniajn 
 
 caderet. cap. 13. Iraprobi succi sunt, cap. 12. ^De rerum varietat. In Fessa plerumque morbosi, quod 
 
 fructus comedant ter in die. eCap. deMel. 'Lib. 11. c. 3. e Bright, c. 6, excepts honey. iiHor. 
 apud Scoltzium consil. 186. 
 
Mem. 2. Subs. L] Causes of Melanclwhj. 145 
 
 Bread?^ Bread that is made of baser grain, as peas, beans, oats, rye, 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 of 
 Scotland, contends much for the wholsomeness of oaten bread: it was objected 
 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, Wb. 1. De cibis honi et mali sued, more largely dis- 
 coursing of corn and bread. 
 
 Wine.'] 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. 16. in 9. Rhasis, 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, I. de causis inorh. c. 3. Matthiolus on Dio- 
 scorides, and above all other Andreas Bachius, I. 3. 18, 19, 20, have reckoned 
 upon those inconveniences that come by wine : yet notwithstanding all this, 
 to such as ar& 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 
 tomost melancholy men it is,wi]ieis 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 discommendsbeer. 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 
 
 Dam Ijibitur, nil clarius est clum mingitar, unde 
 Constat, quod raiiltas faeces in corpore linquat." 
 
 •'Nothingcomesinso thick, 
 Notliing goes out so thin, 
 It must needs follow then 
 Tlie dregs are left within." 
 
 As that ""old 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 invrardly or outwardly. They 
 are good for many domestic uses, to wash horses, water cattle, &c., or in time 
 
 <Ne comedascmstam, choleram quia gignit adustam. Scol. Sal. ''Vinum turbldmn. 'Exviai 
 
 patentis bibitione, duo Alemani in uno mense melancholici fact! sunt. "" Hildesheim, splcel. fol. 273. 
 
 " Crassura generat sanguinem. o About Dantzic in Spruce, Hamburgh, Lcipsic. p 11 enricns Abriu- 
 
 censis. i Potus tum salubris tumjucundus, 1. 1. 'Galen, 1. 1. de san. tuend. Cavendte soat MUiG 
 
 qua ex staguis hauriuntur, et quse turbidse ct male olentes, &<:. 
 
146 Gauges of Melancholy. [Part. 1. Sec. 2. 
 
 of necessity, but not otherwise. Some are of opinion, ttat such fat standing 
 waters make the best beer, and that seething doth defecate it, as "Cardan 
 holds, Lib. 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 -5. 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, a^'ricwZi. lib. 1. et lib. 4. c. \1. et 
 0. 45. Paraphilias Herilachus, L 4. de nat. aquarwm, 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, v/ith bad colour." This Jobertus 
 stiffly maintains, Paradox, lib. 1. part. 5. that it causeth blear eyes, bad colour, 
 and many loathsome diseases to sucli 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 Verduri, 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 dueas. 
 L. Aubantis Sohemus 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 filth 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, pancalies, pies, sausages, and those 
 several sauces, sharp, or over-sweet, of which scientia popinai, as Seneca calls 
 it, hath served those '^Apioian 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 iu 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 meat.s, 
 with which he was overmuch delighted, became melancholy, and was evil 
 affected. Such examples are familiar and common. 
 
 SuBSECT. II. — Quantity of Diet 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, Plures crajmla quam gladius. 
 This gluttony kills more than the sword, this omnivorantia et homicida gula, 
 
 ' Innoxram reddit et tiene olentem. < Contendlt ha;c vltla coctione non eraerdari. « Lib de bonita'e 
 JS li J'°FT ""^'f • -f ''' P'^'"'?^?. splenem tusses, nocet oculis; malum habitum corporis et colo -em! 
 » Mas. Nigntatem inducit SI peeora bibermt. ' Aquaj ex nivibus C9actie strumo.sos faciunt -Cosmoir 1 3 
 cap. 36. -Method, hist. cap. 5, balbutiunt Labdoni in AquitaAia Ob aquas, atque hi morbi Taouisin 
 
 corpora denvantur. ^ Edulia ex sanguine et suffocato parta. Hildcsheim. ' .Cupedrvero placent™ 
 torn .„1mr"™'?,T^ alia cunosapistorum et eoqiiorum, gastui servientium conclliant morbos turn cowl 
 turn ammo insanabiles. Pliilo Jndwus lib. de victimis. P. Jov. vita ejus. a As lettuce steened in .Vin» 
 
 birds fed with fennel and sugar, aa a Pope's concubine used in Avignon, Stephan ° AnSnSo iiim 
 
 ma facessit, et de templo Dii immundum stabulum facit. Paletius, 10. c negotium 
 
Mem. 2. Subs. 2.] Did, a Cause. 147 
 
 this all deTouring and murdering giifc. 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." ^^.Ticeu cries out, " Tiiat nothing is 
 worse than to feed on many dishes, or to protract the time of meats longer than 
 ordinary J from thence proceed our infirmities, and 'tis the fountain of all 
 diseases, which arise out of the repugnancy of gross humours." Thence, saith 
 Ternelius,_ come ^crudities, wind, oppilatious, cacochymia, plethora, cachexia, 
 bradiopepsia, ^ Hino sicbitce mortes, atque intestata senectus, sudden death, 
 &o., 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 immoder,ate eating, stran- 
 gled in the body. Pernitiosa sentina est abdomen insaturabile: 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 au 
 example of one so melancholy, ab 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? Flear ^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." 
 
 And yet for all this harm, whifth apparently foUov/s surfeiting and drunken- 
 ness, see how we luxuriate and rage in this kind j read what Johannes Stuokius 
 hath written lately of this subject, in his great volume Be Antiquorum Gonvi- 
 viis, and of our present age; Quam ^portentosce ccence, prodigious suppers, 
 " Qui dum invitant ad ccenain efferunt ad sepulchrum, what Fagos, EjDicures, 
 Apetios, Heliogables, our times afibrdi Lucullus' ghost walks still, and every 
 man desires to sup in Apollo; jSilsop's costly dish is ordinarily served up. 
 "Mayis ilia juvant, quce pluris emitniur. The dearest cates are best, and 'tis 
 an ordinary thing to bestow twenty or thirty pounds upon a dish, somethousand 
 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 offended 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 ]5leaseth but what is dear. A.nd if we be 'wittj^ in anything, 
 it is ad gulam : If we study at all, it is erudito luxii, to please the palate, and 
 to satisfy the gut. "A cook of old was a base knave (as 'Livy complains), 
 but now a gi-eat man in request; cookery is become an art, a noble science: 
 cooks are gentlemen:" Venter Deus: They wear "their brains in their 
 bellies, and then- guts in their heads," as 'Agrippa taxed some parasites of his 
 time, rushing on their ov/n destruction, as if a man should run upon the point 
 of a sword, ti^que dum rumpantur comedunt, " They eat till they burst:" "All 
 day, all night, let the physician say what ho will, imminent danger, and feral 
 diseases are now ready to seize upon them, that will eat till they vomit, Edunt 
 ut vomant, vomunt ut edant, saith Seneca ; which Dion relates of Vitellius, Solo 
 
 f Lib. 11. c. 52. noniini cibils niilisslmus simplex, .acciTatio cibonira pestifera, et condimenta pcrniciosa, 
 irmltos moi-bos innlta ferciila ferurt, f SI . Dec. 2, c. Nihil detci-ius quam si terapjis justo longius 
 
 comedendo protranatur, et varia cibonim genera conjuiigantur : inde morboram scaturiivo, qux ex vepag- 
 nantia humoruiu oritur- ^ Path. 1. 1. c. M. * Juv. Sat. 5. i Nimia repletio ciborum facit melancho- 
 licum. ^ Cornestio superflua cibi, et potus qnautitas nimia. ' Impura corpora quanto uia^is nutris, 
 
 tanto inagis litdis r putrefacit eniin aliihentum vitiosus humor, »» Vid. Goclcn. de portentosis coenis, ttc. 
 Fnteanl Com. " 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 R-rcatest gratification." PGuiccardiu, 
 
 1 >fa.'nu»st. 4. ca. ult. fastidio est lumen gratuitum, dolet quod sole, quod spiritum eraerc non possimus, 
 quod hie aer non emptus ex facili, &c. adeo nihil placet, nisi quod carum est. 'Ingeniosi ad Gnlam. 
 
 "Olim vile manclpium, nunc lu omni KStimationc, nunc nis lialieri cipta, &o. 'EpLt. 23. 1. 7. quorum 
 
 in ventre inyeniuui, in paiinis, ic. " In lucem creuat. Scrtorius. 
 
148 Diet, a Cause. [Part. 1. Sec. 2. 
 
 transitu cihorum nutririjudicatus : His meat did pass tlirougli and away, or till 
 they burst again. ''Strage aniinantium ventrem onerant, and rake over all the 
 world, as so many 'slaves, belly- gods, and land-serpents, Et totu^ orbis ventn 
 nimis angustus, the whole world cannot satisfy their appetite. "^ Sea, land, rivers, 
 lakes, (fee, may not give content to their raging guts." To make up the mess, 
 what immoderate drinking in every place? Senem potum pota traliebat anus, 
 how they flock to the tavern : as if they were fruges consumere nati, born to 
 no other end but to eat and drink, like Oflfellius Bibulus, that famous Roman 
 parasite, Qui dum vixit, aut hibit 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. S!t quce fuerunt 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 
 ignavice loco habeatur, 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 oflf 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 /acinus imjjrobum, one urged, the other replied. At jam aliifecere 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 dul- 
 cedine affectant, saitli Pliny, lib. 14. cap. 12. ut magna pars non aliud vitce 
 prceiniumi 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 tolius anni labores, as St. Ambrose adds, 
 in a tippling feast; convert day into night, as Seneca taxes some in his times, 
 Pervertunt officia noctis et lucis; when we rise, they commonly go to bed, like 
 our antipodes, 
 
 "Kosque Tibi primus equis oriens afflavit anlielis, 
 Illis sera rubens accendit lumina vesper." 
 
 So did Petronius in Tacitus, Heliogabalus in Lampridius. 
 
 - " " Noctes vlgilabat ad ipsum I " He dvank the night away 
 
 Mane, diem totum stertebat -" | Till rising dawn, then snored out all the day." 
 
 SnymdiristheSybariteneversa,wthe sun rise or set so much as once in twenty 
 years. Verres, against whom TuUy so much inveighs, in winter he never was 
 eootra tectum vix extra lectum, 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 lapithce 
 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 be conveyed out, to empty their gorge, that they may 
 return to driak afresh." They make laws, insanas leges, contra bibendifallacias, 
 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 tuum . And when they are dead, will have 
 
 a can of wine with ^Maron's old woman to be engraven on their tombs. So 
 
 J Seneca. i Mancipia gul38, dapos non sapore sed sumptu sestimantes. Seneca consol. ad Helvidium. 
 
 y Sffivientia guttura satiare non possunt flavii et maria. .lEneas Sylvius de miser, curial. « Flautus. 
 
 " Hor. lib. 1. Sat. 3. >> Diei brevitas couviviis, noctis longitude stupris conterebatur. " Et quo plus 
 
 capiant, irritamenta exoogitantur. ii Fores portaatur ut ad convivium reportentur, replerl ut exhauriant, 
 et exhauriri ut bibant. Ambros. 'Ingentia vasavelut ad ostentatiouem, &c. fpiautus. 6 Lib 3. 
 AnthoL c. 20. 
 
Mem. 2. Subs. 2.] 
 
 Diet, a Cause. 
 
 149 
 
 they triumpli in villainy, and justify their wickedness j 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 fellowship). 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 '^ Heresbachivis observes. When a prince drinks till his 
 eyes stare, like Bitias in the Poet, 
 
 ^" (1 ille impiger hausit 
 
 Spamantem vino pateram)." 
 
 -" a thirsty soul ; 
 
 He took challenge and embraced the howl : 
 With pleasure swill'd the gold, nor ceased to draw 
 Till he the bottom of the brimmer saw." 
 
 and comes off clearly, sound trumpets, fife and drums, the spectators will 
 applaud him, " the "bishop himself (if he belie them not) with his chaplain, 
 will stand by and do as much," cUgnum 2}rincipe haustum, 'twas done like a 
 prince. " Our Dutchmen invite all comers with a pail and a dish," Velut 
 infandibula integras obhas exhavriunt, et in monstrosis poculis, ipsi inonstrosi 
 monstrosius epotant, " making barrels of their bellies." Tncredibile dictu, as 
 " one of their own countrymen complains : ° Quantum liquoris immodestissima 
 gens capiat, ti'c. " Plow 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 ofience, and not to be forgiven. " ■■ 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 Gaguinns, 
 " 'that drinketh most healths to the honour of his master, he shall be rewarded 
 as a o-ood 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 
 ' Tarn inter ejmlas fortis vir esse p>otest ac 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 
 perrert the good temperature of their bodies, stifle their wits, strangle nature, 
 and degenerate into beasts. 
 
 Some ao-ain 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, jnst 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, cook-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 liave happened in his time) through immoderate fasting, have been fre- 
 quently mad." Of such men belike Hippocrates speaks, 1 Aphor. 6, when as 
 
 !■ Gratiam concilian t potando. ' Notis ad Cssarcs. k Lib. de edncandis principum libcris. 
 
 1 Virs M 1 '» Idem strenui potatoris Ipiscopl Sacellanus, cum ingentera pateram exhaurit pnnceps. 
 
 " Bohemiis in Sa.xonia Adeo immoderate et immodeste ab ipsis bibitur, ut in compotationibus suis non 
 cyathis solum et cantharls sat infundere possint, sed impletum mulctrale apponant, et scutel a injecta 
 hortantur quemlibet ad libitum potare. " Dictu incredib, e quantum hujasce liquoris immodesta gens 
 
 capiat, plus potantem amiclssimum hahent, et serto coronant, inimicissimum e contra qui non vult, et c^do 
 et fustlbus exDiant p Qui potare recusal, hostis habetur, et caJdo nonnunquam res expiatur. q Qui 
 
 mel?Swbitp?o salute domini, melior habetur minister. ' Gra-c. Poeta apud Stobauin, ser. 18 ' Qui 
 de die ieiunaut et nocte vigilant, facile cadunt in melancholiam; et qui natiira: modum excedunt, c. o. 
 tract. 15. c. 2. 'Longa fa-.nis tolerantia, ut lis sa'pe accidit qui tanto cum tervore Deo servire cupiunt per 
 jejunium, quodmaniaci efflciantur, ipse vidi sajpe. 
 
ISa Causes of Melanclioly. [Part. 1. Sec. 2. 
 
 lie saith, " ' They more offend in too sparing diet, and are wor^e damnifie.-l, 
 than they that feed liberally, and are ready to surfeit. 
 
 SuBSECT. 111.— Custom of Diet, Delight, Appetite, Necessity, how they cause 
 
 or hinder. 
 No rule is so general, which admits not some exception j to this, therefore, 
 which hath been hitherto said (for I shall otherwise jjut 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 themselve;;, cold most part, yet ia 
 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- 
 ciiiiis vescuntur, as Humphrey Llwyd confesseth, a Oambro-Briton himself, in 
 his 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 flesh. With us, Alaxima pars 
 victus in came consistit, we 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- 
 cm'ihus vescentes viverimus, how we could eat such kind of meats : so much 
 diiFeredhis countrymen from oui's in diet, that as mine tauthor infers, si quis 
 illorum victum cqiud nos cemulari vellet; if any man should so feed with us, it 
 would be all one to nourish, as Cicuta, Aconitiim, 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. Hicciusthe 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 concretiiin cum sanguine potat equina. 
 They scofi' at our Europeans for eating bread, which they call tops of weeds, 
 and horse meat, not .fit for men; and j^et 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 Piiocius contends to be the same 
 with Cambula in Cataia. In Scandia their bread is usually dried fish, and so 
 likewise in the Shetland isles; aud their other fare, as in Iceland, saith 
 
 'In tenui victa ffigvi de.liiKiuunt, ex quo fltutmajoriafflcianturdelrimGnto, majorqnefit error teiiui qunm 
 Ijleniorc victu. " QiuE longo tempore consueta sunt, etiainsi deteriora, minus In assuetis molestare solont. 
 » Qui medice vivlt, Diisere vivit. J Consuetudo altera natura. " Herefordihire, Gloucestershire, Worcester- 
 shire. " Leo Afer. 1. 1. solo camelorum lacte contenti, nil pratcrea delieiarum ambiunt. " Flandri vlnum 
 liutyro dilutum bihunt (nauseo referens) ubique butyruin inter omnia fercula et bellaria locum obtinet. 
 Stcph. prajfat. Herod. * Delectantur GrtEci piscibus magis qnam carnibus. ' Lib. 1. hist. Aug. " P. Jovius 
 descript. Britonum. They sit, oat and drink all day at dinner in Iceland, Muscovy, and those northern 
 parts. ■)■ Suidas vict. Herod, nihilo cum eo melius quam si quis Cicutam, Aconituni, &c. » Expedit. in 
 Smas lib. 1. c. 3. hortensium herharum et olerum, apud Sinas quam apud nos longe frequentior usus, com- 
 plures quippe de vulgo repeilas nulla alia re vel tenuitatis, vel religlonis causa vescentes. Equus, Mulus, 
 Asellus, &c. ffique fere vescuntur ac pabula omnia. Mat. Riccius, lib. 5. cap. 12. fTartari mulis, equis 
 
 vescuntur et crudis carnibus, et fruges contemuunt, diCLiites, hoe jumcntorum pabulum et bourn, nou 
 Jionuumn. * 
 
Mem. 2. Subs. 3.] Causes of Melanclwly. 15 j 
 
 sDitbraanig Bleskeniiis, bnttei-, cheese, 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, &o., 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 
 lovh : 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. Husbandmen, and such as labour, can eat fat 
 bacon, salt gross meat, hard cheese, &o. (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 
 vesceiUibus 2ierturbationes 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, o. 15, eat opium familiarly, a drachm at once, 
 which we dare not take in grains. ^ Garcius ab BLorto writes of one whom 
 he saw at Goa in the East Indies, that took teq drachms of opium in three 
 days ; and yet consvlto loquebatur, spake underatandingly, 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 malum. Custom is howsoever to bo 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 cdiguid tempori, mtati, regioni, 
 consuetudini, and therefore to '' continue as they began, be it diet, bath, exer- 
 cise, &o., or whatsoever else. 
 
 Another exception is delight, or appetite, to such and such meats ; though 
 they be hard of digestion, melancholy; yet as Euchsius excepts cap. 6. lib. 2. 
 Institut. 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 
 
 aut sei-um, sic viviint sine medicina multi ad aimos 200. * Lart.occidc.-nt, Iji '-^"^"P'- ""■ r^^^^olt 
 
 pSstanUo " '".'Ll^Tcpis't'" "« TeLvis assucsecre n.ultum » Kepentin. :™,at.ones "-- Pav.un 
 Sippocrat. Aphorism. 2L Epi.t. 6. sec.. 3 • Bruc.„,u .b^ • '^-^^ ^^^^J^,, ei 
 
 ■SSpSsaverei '' ? futcS^f voluptalc'assruntur cibi, venWculas avldiu. complectitm- e.xpoditius^ue 
 conc'o4u?t?et 4^^^^^^^^^^ avcrsati. • Notbins against a good stomach, as tl.o saying is. 
 
152 Causes of Mdanclioly. [Part. 1. Sec. 2. 
 
 many times to do that which otherwise they are loth, cannot endure,^ and 
 thankfally 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 moiiet amat, Ave et cave. 
 
 He who advises is your frienfl, 
 Farewell and to your health attend. 
 
 SuBSECT. IV.--- Betentioti 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 "'AU 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, cloiidiness, headache, &c." 
 Prosper Calenus, lib. de atrd bile, will have it distemper not the 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. torn. 2.* of a 
 patient of his, that for eight days was bound, and therefore melancholy 
 afiected. Other retentions and evacuations there are, not simply necessary, 
 but at some times j as Fernelius accounts them. Path. lib. 1. cap. 15. as 
 suppression of haemorrhoids, or monthly issues in women, bleeding at nose, 
 immoderate or no itse at all of Venus : or any other ordinary issues. 
 
 ° Detention of hasmorrhoids, or monthly issues, Villanovanus Breviar. lib. 1. 
 cap. 18. Arculanus, cap. 16. in 9. Ehasis. Vittorius Faventinus, pract. mag. 
 Tract. 2. cap. 15. Bruel, &o. put for ordinary causes. Fuchsius, 1. 2. sect. 5. c. 
 30. goes farther, and saith, "''That many men unseasonably cured of the 
 hagmorrhoids have been corrupted with melancholy, seeking to avoid Scylla, 
 they fall into Gharybdis. Galen, I. de hum. commen. 3. ad text. 26. illustrates this 
 by an example of Lucius Martins, whom he cured of madness, contractedby 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 "Villanovanus urgeth : And 'Fuchsius, lib. 2. sect. 5. cap. 33. 
 
 "Lih. 7. Hist. Scot. -30. artis. y QuSE excemuntur aut subsistunt. ■■ Ex ventre suppresso, 
 
 inflammationes, capitis dolores, caligines crescunt. ■ Excreinenta retenta mentis agitationem parere 
 
 t p„",. „„t„ 1 P; ■ • , ', '^'"" lelirus, ut vix se hominem agnosceret. <i Alvus astrictua causa. 
 
 * Per octo dies alvum siccum habet, ct nihil reddit. "Sive per nares, sive hffimorrhoides fMulti 
 
 intempestive ah hajmiuThoidibns curati, melancliolia corrupt! sunt. Ircidit iu Scyllam &c « Lib 1 
 
 deMaiua. h Bieviar. 1 7. c. 18. 'ixon sinemagnoiucommodoejus, cuisanguis a naribuspromanat 
 
 nosu sanguinis vacuatio unpediri potest. ""uuopiumuuai. 
 
Mem. 2. Subs, i.] Eetention and Evacuation, Causes. j 53 
 
 stiffly maintains, " That without great danger, such an issue may not bo 
 stayed." 
 
 Venice omitted producetli like effects. Mathiolus, episf. 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 
 were very timorous, melancholy, and beyond all measure sad." Oribasius, med. 
 collect. I. 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 
 same case by intermission of it." Not use of it hurts many, Arculanus, o. 6. 
 in 9. Ehasis, 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 
 poison." Hieronymus Mercurialis, in his chapter of Melancholy, cites it for 
 an especial cause of this malady, ° Priapismus, Satyriasis, &c., Haliabbas, 5. 
 Them: c. 36. reckons up this and many other diseases. Villanovanus Breviar. 
 I. 1. c. 18. saith, "He knew "many monks and widows grievously troubled 
 with melancholy, and that for this sole cause." ■" Lodovicus Mercatus, I. 2. cle 
 mulierum affect, cap. 4. and flodericus a Castro, de inorhis midier. I. 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 suppiressionem mensium et venerem 
 omissam, timicke, onoestce, anxicB, verecundce, siipiciosce, languentes, consilii in- 
 opes, cum sumnia vitce et rerum meliorum desperatione, <hc., they are melancholy 
 in the highest degree, and all for want of husbands. xElianus Montaltus, cap. 
 37. de melanchol. confirms as much out of Galen ; so doth Wierus, Christoferus 
 a, Vega de art. ined. lib. 3. c. 14, relates many siich 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 Venus, fell into a horrible fury, and desired every one 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, spiicel. 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," Ptodericus a 
 Ponseca in a young man so misaffected, Tom. 2. consult. 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 Plorentinus. 
 
 Intemperate Venus is all but as bad in the other extreme. Galen. I. 6. de 
 mnrhis 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. cilat. Ficinus, lib. 2. de sanitate tuenda. Marsilius Cognatus, Mon- 
 taltus, cap. 27. Guianeriu.s, Tract. 3. cap. 2. Magninus, cap. 5, part. 3. 
 ° gives the reason, because " " it infrigidates and dries up the body, consumes 
 
 kNovi quosdam prse pudore a coitu abstinentes, torpidos, pi^rosque factos; nonnuUos etiam melan. 
 cliolicos, proeter modum mcestos, timidosque. > Nonnulli nisi coeant, assidui: capitis gravitate infestantur. 
 Dlcit se novisse quosdam tiistes et ita factos ex intermissione Veneiis. «" Vapures venenatos mittit 
 
 sperma ad cor et cerebrum. Sperma plus diu retcntum, transit in venenum. » Craves producit 
 
 corporis et animi icgritudlnes. » Ex spermate supra modum retento monachos et viduas melancholicos 
 Bspe fieri vidi. p Melancholia orta a vasis seminariis in utero. <■ Nobilis senex Alsatus juvenem 
 
 uxorem duxit, at ille colico dolore, et multis morbis correptus, non potuit pricstare offlcium mariti, vix inito 
 matrlmonio »grotus. Ilia in horrendum furorem incidit, ob Venerem cohibitam, ut omnium eam invisen- 
 tium congressum, voce, vultu, gestu expeterct, et quum non consentircnt, molossos Anglioanos magno 
 e-xpetiit clamore. ' Vidi sacerdotem optimum et pium, qui quod noUct uti Venere, in melancholica 
 
 eymptomata incidit. » Ob abstinentiam il concubitu incidit in melancholiam. tQua. h coitu exacei-- 
 bantur. » Snpei-flaum coitum causam ponupf. » Exsiccat corpus, spiritus confiumit, &c., caveaut ab 
 
 hoc sicci, velut inimico mortali. 
 
154 HeteiUion and Evacuation, Causes. [Part. 1. Sec. L'. 
 
 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. JiJuisis, cap. 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 Luelius a Fonte Eugubinus, cmimlt. 
 129. of a gentleman of Venice, that upon the same occasion was first melan- 
 choly, afterwards mad. Read in him the story at large. 
 
 Any other evacuation stopped will cause it, as well as these ahove named, 
 be it bile, 'ulcer, issue, &o. Hercules de Saxonia, lib. 1. c. 16. and Gor- 
 doni\is, verify this out ot their experience. They saw one wounded in the 
 head, who as long as the sore was open, Lucida hahuit mentis intervalla, waa 
 well; but when it was stopped, Eediit melancholia, his melancholy fit seized 
 on him again. 
 
 Artificial evacuations arc much like in effect, as hot houses, baths, blood- 
 lettiug, purging, imssasonably 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. Strutliius, Stigmat. artis. I. 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, I. 3. c. 5. Guiauerius, 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. 
 
 Fhlebotomy.~\ PhleBotomy, many times neglected, may do much harm to 
 the body, when there is a manifest redvindance 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 inflamed, are in great danger to be mad; but if it be 
 \inadvisedly, importunely, immoderately used, it doth as much harm by refri- 
 gerating the body, dulling the spirits, and consuming them : as Joh. "Curio in 
 Lis 10th Chapter well reprehends, siioh 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 lirst." For this cause belike Salust. Salvinianus, I. 2. 
 e. 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, ma.ster of an hospital of mad men, "''and found by long experience, 
 tliat this kind of evacuation, either in head, arm, or any other part, did more 
 harm than good." To this opinion of Lis, * Felix Plater is quite opposite, 
 
 y Ita exsiccatus ut h melancliolico statim faerit insanus, ab humcctantibus curatus. '■ Ex cautevio et 
 
 clccie exsiccato. « Cold. c. 10. lib. 1. Discommends cold baths as noxious. i> Siccum reddunt 
 
 <^"i'P"s. cSi quis longlus movetur in v.a, aut nimls frequenter, aut important utatur, hnmores 
 
 putretacit. >' Lgo anno soperiore, quendam guttosum vidi adustum, qui ut libcraretur de gutl.1, 
 
 ad balnea accessit, ct de gutta liberatus, maniacus factum est. eQn Schola Salernitana. 'Calefactio et 
 ebullmo per vena: iucisionem, uiagis srepe incitatur et augetur, m.ijore impetu humores per corpus discur- 
 rnnt. f Lib. de flatulenta Melancholia. Frequens sanguinis niissio corpus e.\tcnuat. '" In 9 Rliasis. atram 
 bjlem pant, et visum debilitat. '.Multo nigrior speetatur sanguis post dies quosdam, quiini tiiit ab 
 
 initio. n Non laudo eos qui in dcsipieiitia docent secandam esse venam (rontis, quia spiritus debilitatur 
 inde, ct ego longa experientia observavi in proprio Xenodochio, qtibd desiplentes ex plilebotomii magis 
 lieduntiir, et magis dcsipiunt, et mekmebolici saepe tiunt inde pejores. * De mentis alienat. cap. 3. et»i 
 
 mnitos hoc improbasse sciam, innumeros hao ratione sanatos Icmga observatlono cognovi, qui vicies, sei- 
 agies vcnas tandendo, Sic. o , i , 
 
Mem. 2. Subs. 5.] Bad Air, a Cause. 155 
 
 "though some wink at, disallow and quite contradict all phlebotomy in melan- 
 choly, yet by long experience I have found innumerable so saved, after they 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, wlaich now we dai-e scarce take in ounces : sed viderint 
 niedici;" 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 Fuchsius, I. 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. — Bad Air, a Cause of Melcmcholy. 
 
 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. da. san. tuendd. Mercurialis, Montaltus, &c.. ° Fernelius saith, " A 
 thick air thiokeneth the blood and humours." ° Lemnius reckons up two main 
 tilings most profitable, and most pernicious to our bodies; air and diet : and 
 this peculiar di.-;ease, nothing sooner causeth (^ Jobertus 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. Bodineinhis 
 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 thera. Leo 
 * A.iii; lib. 3. de Fessa urbe, 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 m!.)st tempierate habitation, v.rholesome air, a paradise of pleasure : 
 the leaves ever green, cooling showers. But it holds in such as are intem- 
 perately hot, as " Johannes 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 
 Jerusalem upon the hot sands, often run mad, or else quite overwhelmed with 
 sand, profandis arenis, as in many parts of Africa, Arabia Deserta, Bactriana, 
 now Charassan, when the west wind blows | Involuli arenis transeimtes necan- 
 tur. '^ Hercules de Saxonia, a professor in Yenice, gives this cause why so 
 many Venetian women are melancholy. Quod dm sub sole degatit, they tarry too 
 long in the sun., Montauus, consil. 21. amongst other causes assigns this; 
 Why that Jew his patient was mad, Quod lam midlum exposuit se calori et 
 
 ' Vires cleljilitat. " Impurus aiji- spiritus dejicit, infecto corde gifinit mortos. " Sanguincm 
 
 densiit, ct luimoies, P. 1 . c. 13.. « Lib. 3. cap. 3. p Lib. tie quartana. Ex .aiire ambiente 
 
 contraliiturimmormelanchoUcuS'.- * Qualis aer, talis spiritus: et cujusmodi spiritus, humores. 
 
 •i ./l-:iianus ilontaltus, cap. 11, calidus et siccus, frigicUis et siccus, paludinosus, crassus. r Multa hie in 
 
 Xcnodocliiis fanaticorum niillia qua; strictissime catenuta scrvantur. *■ Lib. med. part. 2. cap. 10. IntelIi{^o, 
 quod in calidis regionibus, frequenter accidit mania, in frigidis autem tardfe. * Lib. 2. " Hodopericon, 
 cap, 7. f Apulia restive calore maxirae fervet, ita ut ante finem Maii pene exusta sit. j "They 
 
 perisll in clouds of sand," M.aginus lers. ^ Pantlieoseu Praet. med. 1. 1. cap. 16. Vcnetce mulieres, 
 
 4U£e dill sub sole vivimt, aliquaiido melancliolicsi evaduut. 
 
156 Causes of Melanclwly. [Part. 1. Sec. 2. 
 
 frigm: he exposed himself so much to heat and cold, and for that reason in 
 Venice, 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 ^ Lodovicus 
 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 day long. At Braga in Portugal; Burgos 
 in Castile; Messiua 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 dr'y up their sores." Such a complaint I read of those isles of Cape 
 Verde, 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 mea that touch at them, and all by reason 
 of a hot distemperature of the air. The hardiest men are offended with this 
 heat, and stiffest clowns cannot resist it, as Constantine affirms, Agricidt. 
 I. 2. c. 45. They that are naturally born in such air, may not " endure it, as 
 Niger records of som.e part of Mesopotamia, now called Diarbecha : Quibusdam 
 iyi locis scevienti cestui adeo subjeata est, ut i^leraque animaliafervore solis et 
 coeli extinguantur, 'tis so hot there in some places, that men of the country and 
 cattle are killed with it ; and t Adrioomius of Arabia Eelix, by reason of 
 myrrh, frankincense, and hot spices there growing, the air is so obnoxious to 
 their brains, that the very inhabitants at some times cannot avoid it, much 
 less weaklings and strangers. ^ Amatus Lusitanus, cent. 1. curat. 45, reports 
 of a young maid, that was one Vincent a currier's daughter, some thirteen 
 years of age, that would wash her hair in the heat of the day (in July) and 
 so let it dry in the sun, " ^ to make it yellow, but by that means tarrying too 
 long 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. 11. 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 ° Merciirius Britannicus 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 feus, moorish grounds, 
 lakes, muokhills, draughts, sinks, where any carcasses or carrion lies, or from 
 whence any stinking fulsome smell comes : Galen, Avicenna, Mercurialis, new 
 and old physicians, hold that such air is imwholesome, and engenders melan- 
 choly, plagues, and what not? " Alexandretta an haven-town in the Mediter- 
 ranean Sea, Saint John de UUoa, an haven in Nova-Hispania, are much con- 
 demned for a bad air, so are Durazzo in Albania, Lithuania, Ditmarsh, Pomp- 
 tinse Paludes in Italy, the territories about Pisa, Ferrara, (fee, Eomney Marsh 
 with us ; the Hundreds in Essex, the fens in Lincolnshire. Cardan, de rerum 
 varietate, I. 17. c. 9G. finds fault with the sight of those rich, and most 
 populous cities in the Low Counti-ies, as Bruges, Ghent, Amsterdam, Leyden, 
 Utrecht, (fee, the air is bad; and so at Stockholm in Sweden; Eegium in 
 Italy, Salisbury with us, Hull and Lynn : they may be commodious for naviga- 
 
 r Navig. lib. 2. cap. 4. commercia nocte horjt secnnda, olj nimios qui sseyiuiit interdin lEstus, exei-cent. 
 z Morbo Gallico laborantes, exponunt ad solem ut morbos exsiccent, * Sir Ricliard Hawltins in Ilia 
 
 Observations, sect. 13. « Hippocrates, 3. Aphorismorum Idem ait. ■(■ Idem Maginus in Persia. 
 
 J Descript. Ter. sanctx. ■> Quum ad solis radios in leone long.im moram traheret, ut capillos flavos 
 
 redderet, in maniam nicidit. = Mundus alter ct idem, sea Terra Australis incognita. n Crassus et 
 
 tuvbidus aiir, tristem elHcit animam. » Commonly called Scandaroon in Asia ilinor 
 
Mem. 2. Subs. 5.] 
 
 Bad Air, a Cause. 
 
 157 
 
 tion, this new kiad 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 'sonie 
 suppose, that a thick foggy air helps the memory, as in them of Pisa in Italy; 
 and 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 
 aflFord, and yet through their own nastiness, and sluttishness, immund and 
 sordid manner of life, suifer their air to putrefy, and themselves to be 
 choked up? Many cities in Turkey do male audire in this kind : Constanti- 
 nopleitself, where commonly carrion lies in the rtreit. 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, Gadam 
 visufcedum, ^Polydore calls it a filthy sky, etin quo facile generantur nubes; 
 as Tally's brother Quintus wrote to him in Rome, being then Quffistor in 
 Britain, " In a thick and cloudy air (saith Lemnius) men are tetric, sad, 
 and peevish: And if the western winds blow, and that there be a calm, or a 
 fair sunshine day, there is a kind of alacrity in men's minds; it cheers up 
 men 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, 
 
 " Vornm ubi tempestas, et cceli mobilis humor 
 J\lutLivere vices, et Jupiter liumidus Austro, 
 Vertuntui- species aniuiorum, et pectorc motus 
 Concipiunt alios " ■ 
 
 "Bnt 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." 
 
 And who is not weather-wise against such and such conjunctions of planets, 
 moved in foul weather, dull and heavy in such tempestuous seasons? ^Oelidum 
 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 opportunity 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, Montanns, 
 consil. 24, wiU 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. 
 Lemnius, I. 3. c. 3. discommends the south and eastern winds, commends the 
 north. Montanns, 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 
 sad, the like do all subterranean vaults, dark houses in caves and rooks, de- 
 sert places cause melancholy in an instant, especially such as have not been 
 
 'Atlas geo^aphicus. Memoria valent Pisani, quod crassiore fruantur aere. s Lib, 1. hist, lib. 2. cap, 
 41. Aura densa ae ealiginosd. tetrici homines existunt, et subtristes, et cap. 3. stante subsolano et Zephyro, 
 maxima in mentibus hominum alacritas existit, mentisque erectio ubi telura solis splendore uitescit, 
 Maxima dejectio moerorque siquando aura caliginosa est. "^Geor. * Hor. ^ Mens quibus vacillat 
 
 ab aere cito olfenduntur, et multi insani apud Belgas ante tempestates steviunt, aliter quieti. Spiritus 
 quoque aeris et mali genii aliquando se tempestatibua ingerunt, et menti humanse se latenter insinuanc, 
 eamque vexant, exagitant, et ut fluctus marini, humanum corpus ventis agitatur. i Aer noctu deasatar^ 
 et cogit mffistitiam. '"Lib. de Iside et Osyride. 
 
.158 Causes of Melancholy. [Part. 1. Sec. 2, 
 
 used to it, or otherwise accustomed. Eead more of air in Hippocrates, 
 JStius, l.Z. a c 171. ad 175. Oribasius, a c \. ad 21. Avicen. I. 1. can. Fen. 
 2, doo. 2, Fen. 1. c. 123. to the 12, &c. 
 
 SuBSECT. "V"I. — 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. I.e. 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 afieot 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. seat. 2. c. 4. 
 giving that for a cause why school-boys in German}^ 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 Lein- 
 nius), which there putrefies and confounds the animal spirits." Crato, consil. 
 21. I. 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, Ehasis. 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 
 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," &o. Ehasis, cont. lib. 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 employed about any ofiice 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, cmisil 86, for a melancholy young 
 man urgeth ''it is a chief cause; why was he melancholy? because idle. 
 
 " Itulta aef.itigatio, spiritns, Tiriuinqne substantiani exhanrit, et corpus refHgerat. Hnmores coiTnptos 
 qui ahter a natura coiicnqui, et domari possint, et deraum blaude e\cludi, initat, et quasi in furorem a"-it 
 qui postea mota cameiina, teti-o vapore corpus varii' lacessunt, auimumque. o in Veni mecum • LiSro 
 
 SIC inscnpto. Plnstit. ad vit. Clirist. cap. 44. cibos crudos in venaa rapit, qui putrescentes iiUc spii-itus 
 
 animales mflcmn.. ■> Crudi hsec liumovis copia per venas aggi-editur, unde morbi multiplices. ' Immo- 
 dicum exercitmm. >Hom. 31. in 1. Cor. -ri. Nam qua nieijs liominis quieseere non possit, sed continub 
 
 cuca vanas cogitationes discun-at, nisi honesto aliquo ncgotio occupctuv, ad melancholiam soonte delabitur. 
 'Crato consil. 21. Ut immodica corporis e.xercitatio nocct corporibus, ita vita deses et otiosa- otium 
 animal pitmtosum reddit, viscernm obstructiones et crebras fluxiones, et morbos concitat - Et vidi 
 
 quod una de rebus qus magis generat melancboliam, est otiositas. x Keponitur otium ab aliis causa, et 
 
 tr.tl T observatum cos huic malo magis obnoxios qui plane otiosi sunt, quam eos qui aliquo munera 
 ira-santur exequeiido, iDe Iranquil. animaj. Sunt quoa ipsum otium in anirai conjicit ajgiitudinem. 
 
 tion b^ melancholiam alat ac augeat, ac otium et abstinentia a corporis et aaimi exercita- 
 
Mem. 3. Subs. 6.] Idleness, a Cause. 159 
 
 Nothing begets it sooner, increaseth and contimietli it oftoner tban idleness." 
 A disease familiar to all idle persons, an inseparable companion to suoh 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 
 with 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 
 they 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 if 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 
 them forthwith being alone, and is such a torture, that as wise Seneca well 
 saith, Malo mihiirude quam inolliter 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 ""Pernelius, 
 " causeth crudities, obstructions, excremental humours, quencheth the natural 
 heat, dulls the spirits, and makes them unapt to do any thing whatsoever." 
 
 "cj^eglectis urenda filix innascitor agris." [ "for, a neglected field 
 
 I Shall for the fire its thorns and thistles yield." 
 
 As fern grows inuntilled grounds, andallmannerofweeds, so do gross humours 
 in an idle body, Ignavum corrumpunt oiia corjnis. A horse in a stable that 
 never travels, a hawk in a mew that seldom flies, are both subject to diseases ; 
 vrhich 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- 
 ness of the mind is much worse than this of the body ; wit without employ- 
 ment is a diiea.se, ^.Erugo aninii, ruhigo ingeiiii : the rust of the soul, "a 
 plague, a hell itself. Maximum aninii nocumeatum, Galen calls it. " '^As 
 in a standing pool, worms and filthy creepers increase {et vitium cajnunt ni 
 moveantur aqucB, 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 never at rest. Thus much I dare boldly 
 say, " He or she that is idle, be they of what condition they will, never so 
 rich, so well allied, fortimate, happy, let them have all things in abundance 
 and felicity that heart can wish and desire, all contentment, so long as he or 
 she or they are idle, they shall never be pleased, never well in body and mind, 
 but weary still, sickly stUl, vexed still, loathing still, weeping, sighing, griev- 
 ing, suspecting, oflended with the world, with 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, aiid gentlewomen, labour 
 of this disease in country f.nd city ; for idleness is an appendix to nobility ; 
 
 ■Nihil magisexcsecatintellectiim, quam otium. Gordonius de ohservat. vlt. hum. llh. 1. ''Path. lib. 1. 
 cap. 17. exercitationis intermissio, iuertem colorem, languidos spiritus, et ignavos, et ad omnes actiones 
 segniores reddit, cruditates, obstructiones, ot excrementorum proventus facit. ■= Hor. Ser. 1. Sat. 3. 
 
 *" Seneca. « McErorera animi, et maciem, Plutavcli calls it. ' Sicut in sta;^no generantur vermes, sic 
 
 et otioso malse cogitationes. Sen. 
 
IGO 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, eniployment (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 j their minds disquieted, dull, heavy, 
 &c. care, jealousy, fear of some diseases, sullen fits, weeping fits seize too '■'fami- 
 liarly on them. For what will not fear and jDhantasy 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, unnecessaiy 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 phantastica] and pleasant humours, 
 but in the end they will prove as bitter as gall, they shall be stiU. 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, Otio qui nescit uti, jjIus 
 habet 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 
 ventum est ill'mc luhet, he is tired out with everything, displeased with all, 
 weary of his life : Nee bene donii, nee 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 moi-e accurately expressed, than in these verses of Philolaches in the 
 J Comical Poet, which for their elegancy I will in part insert. 
 
 "Novarum sedium esse arbitfor similem ego hominem, 
 Quando hie natus est ; Ei rei argumenta diculli. 
 JEdes quando sunt ad amussim expolitffi, 
 (Juisque laudat fabrum, atque exemplum, expetit, <tc. 
 At ubi illo migrat nequam homo indiligensque, ^e. 
 Tempestas venit, confringit tegulas, imbricesque, 
 Putrifacit aer operam fabri, &c. 
 Dicam ut homines similes esse aedium arbitremini, 
 Fabri parentes fundamentum substruunt liberoru:n, 
 Expoliunt, decent literas, nee parcunt sumptui, 
 Ego autem sub fabrorum potestate frugi fai, 
 Postquam autem migravi in ingenium meum, 
 Perdidi operam fabrorum illico, oppido, 
 Venit ignavia, ea mihi tempestas fuit, 
 Adventuque suo grandinem et imbrem attulit, 
 Ilia milii 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 we 
 are left to ourselves, idleness as a tempest drives all virtuous motions ovit 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 
 physicians, cause and symptom both ; but as it is here put for a cause it is 
 
 B Now this leg, now that arm, now their head, heart, &c. * Exod. t. f (For they cannot well 
 
 tell what alleth them, or what they would have themselves) my heart, my head, my husband, my son, &c. 
 'Prov. xviil. Pigrum dejicit timor. Heatttontimorumenon. 'Lib. 19. c. 10. t Plautus, Prol. Mostel. 
 
 Piso, Montaltus, Mercurialis, &c. 
 
Mem. 2. Subs. 6.] Idleness, a Cause. 161 
 
 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 : Otio superstitioso seclusi, as Bale and Hospinian well 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 Uve in prison, or some desert 
 place, and cannot have company, as many of our country gen^emen 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 feUows 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 uifelici gratius 
 solitudine, ubi nullus sit qui miseriam exprohret ; this enforced solitariness 
 takes place, and produceth his effect 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, resti-ained 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-hom, 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 affect them 
 most ; amahilis insania, et m^nlis 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 Ehasis 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 fe&Ungly, 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, 
 melancholizing, 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 wilUngly 
 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 quibus malum, velut & primaria caxisa, occasionem nactum est. ™ Jucuncla rerum prsesentium, 
 
 praiteritarum. et futurarum medltatio. 
 
 M 
 
162 Causes of Melancholy. [Part. 1, Sec. 2. 
 
 pudor, discontent, cares, and weariness of life surprise tliem 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, 
 uo labour, no persuasions they can avoid, heeret lateri hthalis arundo (the arrow 
 ofdeath still remains in the side), they may not be rid ofit,° they cannot resist. I 
 may not deny but thatthereissomeprofitabIemeditation,contemplation,andkind 
 of solitariness to be embraced, which the fathers so highly commended, ° Hierom, 
 Chrysostom, Cyprian, Austin, in whole tracts, which Petrarch, Erasmus, Stella, 
 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 Siraulus a courtier in Adrian's time, 
 Dioclesian the emperor, retired themselves, &c., in that sense, Vatia solus scit 
 vivere, Vatia lives alone, which the Romans 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 Laurentaaa, Tully's Tus- 
 culan, Jo vius' study, that they might better vacare studiis et Deo, serve God, and 
 follow 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 affairs, 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 
 truly to serve God. For these men are neither solitary, nor idle, as the poet 
 made answer to the husbandman in ^sop, that objected idleness to himj he 
 was never so idle as in his company ; or that Scipio Africanus in ''Tully, Nun- 
 quam minus solus, quam cum solus ; nunquavi minus otiosus, qua/m quum 
 essel 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 Amore, in that prodigious commendation of Socrates, how a deep meditation 
 coming into Socrates' mind by chance, he stood still musing, eodem vestigia 
 cogitabundus, from morning to noon, and when as then he had not yet finished 
 his meditation, perstabat cogilans, 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 exortum salts, 
 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, 
 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 
 
 1 Facilis descensus Averni : Sed revocare gradum, superasque evadere ad auras, Hie labor, hoc opus est. 
 V irg. o Hiei-onimus ep. 72. dixit oppida et urbes videri sibi tetros carceres, solitudinem Faradisum : 
 
 SDlim scorpionibus Infectum, sacco amictus, humi Cubans, aqua et herbis -rictilans, £omanis orietuUt 
 aeliciis. p Oflic. 3. 
 
Mem. 2. Subs. 7.] Sleeping and Waking, Causes. 163 
 
 solus aut Deus, aut Daemon : a man alone, is either a saint or a devil, mens 
 ejus aut languescit, aut tumescit ; and * Fee 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 these pleasinc 
 humours, and through their own default. So that which Mercurialis, consil. 11. 
 sometimes expostulated with his melancholy patient, may be justly applied to 
 every solitary and idle pei-son in particular. "^Natura de te videtur conqueri 
 posse, &c. " Nature 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 cori-upted 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." Perditio tua ex te; thou hast lost thyself 'wilfully, 
 cast away thyself, " thou thyself art the efiicient cause of thine own misery, 
 by not resisting such vain cogitations, but giving way unto them." 
 
 SuBSECT. VII. — Sleeping and Waking, Causes. 
 
 What 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 sleep 
 overmuch ; Sornnus supra modimi prodest, as an only antidote, and nothing 
 offends them more, or causeth 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 otj that thinks of waters, 
 sighing most part, &c. "■ It dulls the spirits, if overmuch, and senses j fills the 
 head full of gross humours ; causeth distillations, rheums, great store of excre- 
 ments in the brain, and aU the other parts, as 'Fuchsius speaks of them, that 
 sleep like so many dormice. Or if it be used in the day-time, upon a full 
 stomach, the body ill-composed to rest, or after hard meats, it increaseth fearful 
 dreams, incubus, night walking, crying out, and much unquietness j such sleejJ 
 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 ticendd, Avicenna 3. 1. " 'It overthrows the 
 natural heat, it causeth crudities, hurts concoction," and what not ? Not with- 
 out good cause therefore Crato consil. 21,lib. 2 ; Hildesheim, spicel 2, de Delir. 
 et Mania, Jacchinus, Arculanus on Ehasis, Guianerius and Mercurialis, reckon 
 up this overmuch waking as a principal cause. 
 
 * Eccl. 4. 'Xatura de te videtur conqueri posse, quod cum ab ea temperatissimum corpus adeptus 
 
 sis, tam praeclarum a Deo ac utile donum, non contempsisti modo, verum con-upisti, sedasti, prodidisti, 
 optimam temperaturam otic, crapula, et aliis vitae erroriljus, &c. 'Path. lilj. cap. 17. Fernel. corpus 
 
 infrigidat, omnes sensus, mentisque vires torpore debilitat. 'Lib. 2. sect. 2. cap. i. Magnam excremen- 
 torum vim cerebro et aliis partibus conservat. ' Jo. Katzius lib. de rebus 6 non naturalibus. Prieparat 
 corpus talis somnus ad multas periculosas Kgrltudines. » Instit. ad vitam optimam cap. 26. cerebro 
 
 siccitatem adfert, phrenesin et delirium, corpus aridum facit, squalidum, strigosum, humores admit, tempc- 
 ramentum cerebri con-umpit, maciem Inducit : exsiccat corpus, bilem accendit, profundos reddit oculos, 
 calorem auget. ^Naturalcm calorem dissipat, li)es& concoctione cruditatcs facit. Attenuant juvenum 
 
 Tigilat^ corpora noctes. 
 
164 Causes of Melancholy. [Part. 1. Soc. 2. 
 
 MEMB. III. 
 
 SUBSECT. I. — Paedons and Perturhations of the Mind, how they cause 
 
 Melancholy. 
 As that gymnosophist in >-piutarcli made answer to Alexander (demanding 
 whicli spake best), Every one of his fellows did speak better than the other : 
 so 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 perturhationum 
 (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 mindbyhisbadhumoiirs,troublingthe spirits, sendiuggross fumes into 
 the brain, and &opm' consequens disturbing the soul, and all the faculties of it, 
 
 - 0011)118 onustnm, 
 
 Hestemis vitiis animuni quoque preegravat una." 
 
 with fear, sorrow, (fee, which are ordinary symptoms of this disease : so on the 
 other side, the mind most eftectually works upon the body, producing by his 
 passions and perturbations miraculous alterations, as melancholy, despair, cruel 
 diseases, and sometimes death itself Insomuch that it is most true which 
 Plato saith in his Charmides, omnia corporis mala ah anima procedere ; all the 
 "mischiefs of the body proceed from the soul : and Democritus in ''Plutarch 
 iirgeth, Damnatuin iri animani a corpora, if 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 iwafli?, with- 
 out aU manner of passions and perturbations whatsoever, as ""Seneca reports of 
 Cato, the 'Greeks of Socrates, and ''To. Aubanus of a nation in Africa, so free from 
 passion, or rather so stupid, that if they be wounded with a sword, they will only 
 look back. ' Lactantius 2 i7istit. 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 ; we find 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 hahemus 
 malum hunc assem, saith "Pelezius, iVa^ciiw?- 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 
 and 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 allbefore,andoverfiows his banks, s<er«i<a^ros,s<erm<sa<a, (lays wastethe 
 
 yVlta Alexan. « Grad. 1. c. U. * dor. " The tody oppressed by yesterday's vices weighs down 
 
 the spirit also." • Perturbationes clavl sunt, quibus corpori animus sen patibulo affigitur. Jamb.de 
 mist. ■'Lib. desanitat. tuend. « Frolog. de viitiite Christi; Qua; utitiir corpore, ut faber malleo. 
 
 1 Vita ApoUonij lib. 1. « Lib. de anim. ab inconsiderantia, et ignorantia omnes animi motas. "" De 
 
 liiysiol. Stoic. e Grad. I.e. 32. >■ npist. 104. i.^EUanLis. "Lib. 1. cap. 6. si quis ensepercusserit 
 ens, tantum respiciunt. ' Terror in sapiente esse non debet. ■" Dc occult, nat. mil- 1 . 1 c 16 Nemo 
 
 niortalium qui affcctibus non ducitur : qui non movetur, aut samim, ant deus est. "Instit i 2 de 
 
 Iiuraaaorum affect, morborumque cui-at. t Epist. 105. o Granatensis 
 
Mem. 3. Subs. 1.] Perturbations of ilie Mind. 1G3 
 
 fields, prostrates the crops), tliey overwhelai reason, judgtuent, and pervert tlie 
 temperature of the body ; Fertur^equis auriga, nee audit currus habenas. 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 morbi 
 a perturbationibus, an ab humoribus, whether humours or perturbations cause 
 the 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 Juda3us, " Perturbations often oflend the body, and are most 
 frequent causes of melancholy, turning it out of the hinges of his health." 
 Vives 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, wliich having 
 gotten the mastery in our souls, may well be called diseases." 
 
 How these passions produce this efi'ect, ''Agrippa hath handled at large, 
 Occidt. Philos. I. 11. c. 63. Cardan, I. 14, subtil. Lemnius, I. 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, the seat of all affections. 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 apprehensive, 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 prepared, 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'tesa 
 imaginatio, which misinforming 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. Navarrawell declared, being consulted byMontanus about a melancholy 
 Jew. The spirits so confounded, the nourishment must needs be abated, bad 
 humours increased, cradities 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 phantasim, et huic unifere, non autcm corporis intenijxriei, omnis 
 melanclwlice 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 
 
 P VirfT, "I De civit. Dei, 1. 14. c. 9. qnalis in oenlis hominnm qui inversis pedibns ambulat, talis, in 
 
 ocalis sapientam, cii passiones dorainantar. 'Lib. de Decal. pajssiones inaxime coi-pus offendiint 
 
 et aniinaro, et frequentissimjE causie melancholi^e, dimoventes ab ingenio et sanitate pristina, 1. 3, de 
 anima. » Frsena et stimuli animi, velut in mari quaidam aiir^e leves, quaBdam pUcidK, quKdam tarbii- 
 
 lentEB : sic in eorpore qiiffidam affectiones excitant tantum, quaidam ita movent ut de statu judlcii depellant. 
 tut gutta lapidem, sic paiilatim hue penetrant animum, " Usu valentes recte morbi animi vocantur. 
 
 3c Imaginatio movet coi-pus , ad c jus raotum excitantur humoi'es, et spiritus vitales, quibiia alteratur. 
 y Kccles. xiii, 26. " The heart alters the countenance to good or evil, and distraction of the mind causeth 
 distemperatsire of the body." • Spiritus et sang'iis k Isesa imaginatione contaminantur, humores enira 
 mutati actiones animi immutant, Piso. *Montani, consil, 22. Iht vero quomodo causent melancholiam, 
 clarum; et quod concoctioncm impediant, et membra principalia debilitent, •> lireviar. 1. 1. cap. lb. 
 
166 Causes of Mdancholy, [Part. 1. Sec. 2. 
 
 the distemperature 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 brief 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, T have suflSciently declared in my digression of the 
 anatomy of the soul. I will only now point at the wonderful effects and power 
 of it ; 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 hindered, 
 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 suppose an old woman rides, and 
 sits so hard upon them, that 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 causeth the body to walk up and down as if 
 they were awake. Fracast. I. 3. de intellect, refers all ecstasies to this force of 
 imagination such as lie whole 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 himself, that 
 he could do as much, and that when he list. Many times such men when they 
 come to themselves, tell strange things of heaven and hell, 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. I. 3. de 
 lamiis, c. 11. Cfflsar 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 ^devifs 
 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 corrupt imagination, anger, revenge, lust, am- 
 bition, covetousneas, which prefers falsehood before that which is right and 
 good, deluding the soul with false shows and suppositions. "Bernardiis 
 Penottus will have heresy and superstition to proceed from this fountain; as he 
 falsely imagineth, so he believeth; and as he conceiveth of it, so it must be, 
 
 • Solent hTijusmodi egreasiones favoraWUter oblectare, et lectorem lassum iuconaS refovere ^tomachninmiB 
 nauseantem, quodam quasi condimento reflcere, et ego liDenter exeurro. '' ,1b taagSSror™^ 
 affectiones, quibus aniina compomtur, aut turbata detarbatur, Jo. Sarisbur. Ma^oloe lib i c 10 i Srali? 
 exeicit. • Qui qmotiea volebat, mortuo aimllis jacebat auferens se k sensihiiR Pt n.T™ i,',,;"-.' ,.' j , ^' 
 non sensit. fldem Nymannus oi-at. de Imaginat. I Verbis eruncHonib?sTro^ff°'7H°^^ 
 
 pes.sima;niulieres,qniiisad opus suum utituv, et eamm ptanta^ Im ZU duel oue adZHf ■ "' 
 
 derata, corpora vero earum sine sensu permanent, qus umbra CMnerit dfabolns ut ,f,m i?^? ""'* "''*'- 
 l-uat, vunbra sublata, propriis eorporibul eas restitiit. 1. 3. cTl. Wi^? » DenaS) mjdi^ """"'^"""^ «« 
 
Mem. 3. Subs. 2. OftTm Force of Imagination. 167 
 
 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, <fec. 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, 
 Elegantismnas imagines in thalamo coUocavit, die, 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 : Ipsam speciem quam animo effigiat, 
 foetui inducit : She imprints that stamp upon her child which she " conceives 
 unto herself. And therefore Lodovicus Vives, lib. 2. de Christ, fcem. gives a 
 sjDecial 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- 
 cei-ned : 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. ''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 are 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 con-upt, 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 
 ' Yalesius proves, will take away diseases : in both kinds it will produce real 
 effects. Men, if they see but another man tremble, giddy or sick of some 
 fearful disease, their apprehension and fear is so strong in this kind, that they 
 
 'Solct timor, prie omnibus affectibiis, fortes imaginationes gignere, post, amor, &c. 1. 3. c 8. '■Ex vise 
 urso, talem peperit. 'Lib. 1. cap. 4. de occult, nat. mir. si inter amplexus et suavia cogitet de uiio, aut 
 alio absente, ejus efflgies solet in fojtu elucere. •" Quid non foetui adhuc matri unite, subita spirituum 
 
 Tibratione per nervos, quibus matrix cerebro conjuncta est, imprimit impregnate imaginatio? ut si ima- 
 ginetur malum granatum, iUius notus secum proferet foetus : Si leporem, infans editur supremo labello 
 biiido, et dissecto : Vehemens cogitatio movet rerura species. Wier. lib. 3. cap. 3. " Ne dum uterum 
 
 gestent, adraittant absurdas cogitationes, sed et visu, audituqne fceda et horrenda devitent. » Occult. 
 
 Philos. lib. 1. cap. 64. pLib. 3. de Lamiis, cap. 10. « Agi-ippa, lib. 1. cap. 64. * Sect. 3. memb. 1. 
 subscct. 3. "■Malleus malefic, fol. 77. corpus mutari potest in diversas ffigritudines, ex forti apprehen- 
 
 Bioae. 'Fr. Vales. 1. 5. «ont. 6. nonnunciuam etiam morbi diutumi consecjuuntui-, quandoiiue curantur. 
 
168 Caus^ of Melancholy. [Part. 1. Sec. 2.; 
 
 will have 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 Riccius 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 
 afflicted, that sometimes they die upon it." Dr. Cotta in his discovery of ig- 
 noi-ant practitioners of physic, cap. 8. hath two strange stories to this purpose, 
 what 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 Vives), came by chance over ai 
 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 
 Byarus 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 1" 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 hj spells, words, characters, and charms, and many 
 green wounds by that now so much used Unguentum Armarium, magnetically 
 cured, which CroUius 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, (fee), we 
 find in our experience, by the same means many are relieved." An empiric 
 oftentimes, and a sUly 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 
 
 « Expeait. in Sinas, 1. I . c. 9. tanhim porro multi prtedictoriljus hisce tribnnnt nt ipse metns fldem faciat : 
 nam si praedictum iis fuerit tali die eos morbo corripiendos, ii, ubi dies advenevit, in morbum.incidunt et vi 
 metfts afflicti, cum segiitudine, aliqnando etiara cum morte coUuctantur. " Subtil. 18 » IJb 3 de anima, 
 cap. demel. y Lib. de Peste. ' Lib. 1. cap. 63. Ex alfo despicientes aliqui pi-K timore contremiscunt, 
 caligant, inflrmantur; sic singultus, febres, morbl comitiales quandoque sequuntur quandoque recedunt 
 •Lib. de Incantatione. Imaginatio subitum humorum et spirituum motum infert, unde vario afTectn rapil 
 tur sanguis, ac una morbiflcas causas partibus affectis erlpit. * Lib. 3 c 18 de prsestie Ut imuia 
 
 credulitate qnis laaditur, sic et levari eundem credibile est, usuque observatum. n^cri nersiiasio et 
 
 flducia, omni arti et consilio et mcdicluffi praferenda. Avicen. « Plures sanat in quem plures coufldunt. 
 
 JlDi (16 S^pi6ntlfti 
 
Mem. 3. Subs. 3.] Division of Perturhations. 1G9 
 
 divei'sely doth this fantasy of ours affect, turn, and wind, so imperiously com- 
 mand our bodies, wliich as another " "Proteus, or a chameleon, can take all 
 shapes ; and is of such force (as Ficinus 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 1 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, 
 Cijesar 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. I. 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 hominis, and 
 the rudder of this our ship, which reason should steer, but overborne by fantasy 
 cannot manage, and so suff'ei-s itself and this whole vessel of ours to be over- 
 ruled, and often overturned. Read more of this in Wierus, I. 3. de Lainiis, 
 c. 8, 9, 10. Pranciscus, Valesius nied. controv. I. 5. emit. 6. Marcellus Dona- 
 tus, I. 2. c. 1. de hist. med. inirabil. Levinus Lemnius, de occidt. nat. niir. I. 1. 
 c. 12. Cardan, I. 18. de rerum var. Corn. Agrippa, de occult, philos. cap. 64, 
 65. Camerarius, 1 cent. cap. 54. horarum subcis. Nymannus, mo7'at. de 
 Imag. Lauren tius, and him that is instar omnium, Pienus, a famous physician 
 of Antwerp that wrote three books de viribus imagiiiationis. 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 : and 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 
 Thomists 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, 
 s 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, 
 
 "MarcUius ricin:is I. 13, c, 18. 4e theolog. Platonica. Imaginatio est tanqnam Proteus vel Chameleon, 
 comus proDrium et alienum nonmmquam afflciens. « Cur oscitantes oscitent, Wierus. ' I . W. Jesuit. 
 B 3. de Anima. b Ser. 35. H» qnatuor passiones sunt tanquam rotas in curru, quibus veliiinur hoc mundo. 
 'Harum quippe immoderatione, splritus marcescunt. Fernel. 1.1. Path. c. 18. 
 
170 Causes ofMelcmchMj. [Part. 1. Sec. 2. 
 
 and are so far from repressing rebellious inclinations, that 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 will transport them, 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 'themselves 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 Actseon was with his 
 dogs, and ° crucify their own souls. 
 
 SuBSECT. IV. — 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 cause all the world acknowledgeth. Dolor nonnvMus 
 insanicB causa fait, et aliorum morborum insanahilium, saith Plutarch to 
 Apollonius; a cause of madness, a cause of many other diseases, a sole cause 
 of this mischief, ""Lemnius calls it. So doth Ehasis, cont. I. 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. 
 ■ Chrysostom 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 Rome, 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 consuetudiTie depriiTaturingenlum ne bene faciat. Prosper Caleims, 1. de atrabile. Plura faciunt 
 homines e consuetudine, quam fe ratione. A teneris assuescei-e multuin est. Video meliora proboque, de- 
 teriora sequor. Oyid. * Nemo lajditur nisi k seipso. ™ MiUti sein inquietudinem praecipitant ambitione 
 et cupiditatibus excpecati, non intelli:;Tint se illud a diis peter e, quod sibi ipsis si velint prastare possint, el 
 curis et perturbationibus, quibus assidufe se macerant, imperare vellent. " Tanto studio miseriamm causaa, 
 et alimenta dolorum quairimus, Titamque secus felicissimam, tristem et miserabilera efBcimus. Petrarch, 
 prsefat. de Eemediis, &c. *> Timor et mastitia, si diu perseverent, causa et soboles atri humoris sunt, et in 
 circulum se procreant. Hip. Aphoris. 23. 1. 6. Idem Montaltus cap. 19. Victorius Faventinus pract. 
 imag. p Multi ex moerore et metu liuc delapsi sunt. Lemn. lib. 1. cap. 16. Q ilulta cura et tristitia faciunt 
 accedere melancholiam (cap. 3. de mentis alien.) si altas radices agat, in veram fixamque degenerat mc- 
 lancholiam et in desperationem desinit. ' Ille luctus, ejus verb soror desperatio simul ponitur. ■ Anima- 
 rum cnidele tormentum, dolor inexplicabilis, tinea, non solum ossa sed corda pertingens, perpetuus carnifex, 
 vires animse consumens, jugis nox, et tenebrae profunda;, tempestas et turbo et febris non apparens, omni 
 
 igne validius incendens; longior, et pugna3 finem non habens erucem circumfert dolor, faciemque omni 
 
 tyranno cmdeliorem prae se fert. 'Mat. Comes Mythol. l.i.c.6. " Tully 3. Tuso. omnis perturbatio 
 xoiserla et camificijia est dolor. 
 
Mem. 3. Subs. 5.] Fear, a Cause. 171 
 
 dry bodies, and quite perverts tlieir temperature tliat are misaffected 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 took, 
 Sorrow hath so despoii'd me of all grace. 
 Thou 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 i^ Fernelius I. 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, 
 howl 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 csLx. 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 doloruni, 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 heaviness comes death ; worldly sorrow causeth death." 
 2 Cor. ^'ii. 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 
 Jeritas, tanta est insania Itictus. ' 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 theribs,ontheleft side, makes those perilous hypo- 
 chondriacal convulsions, which happen to them that are troubled with sorrow." 
 
 SuBSECT. Y. — Fear, a Cause. 
 
 CouSTlf- GERMAN to soiTow, is fear, or rather a, siatev, Jidus 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, 
 
 " Tristius haud illis monstrum, nee saevior nlla I " A sadder monster, or more cruel plagueso fell, 
 Pestls et ira Deum stygiis sese extulit undis." | Or vengeance of the gods, ne'er came from Styx or Hell." 
 
 This ford fiend of fear was worshipped heretofore as a god by the Lace- 
 
 » M. Drayton in his Her. ep. ' Crato consil. 21 . lib. 2. moestitia universum infrigidat coi-pus, cnlorem 
 
 Innatnm cxtinguit, appetitum destniit. 'Cor refrigerat tristitia, spiritus exsiccat, innatumque calorem 
 
 ohniit vigUiasinducit, concoctioncm lahefactat, sanguinem incrassat, exaggeratque melancholicum succum. 
 • Spiritus et sanguis hoc contaminatur. Piso. " Marc. vi. 16. U. = Mccrore maceror, marcesco ot 
 
 consenesco miser, ossa atque pcllis sum misera macritudine. Plant. <■ Malum inceptum et actum a 
 
 tristitia sola. " Hildesheim, spicel. 2. de melancholia, mcerore animi postea accedente, in priora symp. 
 
 tomata incidit. ' Vives 3. de anima, c. de moerore. Sabin. in Ovid. s Herodian. 1. 3. moeroremagia 
 
 quam morbo consumptus est. ' Bothwellius atribilarius obiit. Brizarrus Genuensis hist. &c. ' So 
 
 great is the fierceness and madness of melancholy. '' Moestitia cor quasi peroussum constringitur, tremit 
 et langucseit cum acri sensu doloris. In tristitia cor fugiens attrahit ex Splene lentum Immorem melan- 
 cholicmn, qui effusus sub costis in sinistro latere hypochondriacos flatus facit, quod sajpe accidit iis qui 
 diutuma cura et moestitia conflictantur. Melancthon. ' Lib. 3. .fin. i. 
 
172 Causes of Melancliohj. [Part. 1. Sec. 2. 
 
 dsemonians, and most of those other torturing " affections, 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 Varro, fear was 
 commonly ° adored and painted in their temples with a lion's head ; and as 
 Macrobius records I. 10. Saturnaliuvi; ""in the calends of January, Angerona 
 had her holy day, to whom in the temple of Volupia, or goddess of pleasure, 
 their a'igurs and bishops did yearly sacrifice; that, being propitious to thera, 
 she might expel all cares, anguish, and vexation of the mind for that year fol- 
 lowing." Many lamentable effects this fear causethin 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 that are to 
 speak, or show themselves in public assemblies, or before some great per- 
 sonages, as TuUy confessed of himself, that he trembled still at the beginning 
 of his speech ; and Demosthenes, that great orator of Greece, before Philippus. 
 Itconfounds voice andmemory, as Lucian wittingly brings in Jupiter TragcBdus, 
 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 promjDting. 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 attemjjts, 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 Vives truly said. Nulla est miseria 
 m'ljor quam Tnetus, 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, Quce metuunt, jlngunt ; what they fear they conceive, and 
 feign unto themselves ; they think they see goblins, hags, devUs, 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 teiieh-is 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 vltimum 
 viicB 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, indignation, (fee, and such fearful 
 branches derived from these two stems of fear and sorrow, I voluntarily omitj 
 read more of them in '' Carolus Pascalius, " Dandinus, &c. 
 
 "> Et metnm ideo deam sacrarunt ut bonam mentem concederet. Varro, Lactantius, Aug. " Lilius 
 
 Girald. Syntag. 1. de diis miscellaniis. " Calendis Jan. ferine sunt divai Angerona, cui pontifices 
 
 in sacello Volnpiw sacra faciunt, quod angores et anirai 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 agmine turraas; quis mea nunc inflat cornua 
 Faunus ait ? Alciat. ■■ Metus non solum memoriam consternat, sed et institutum animi omne et 
 
 laudabiiem conatum impedit. Thucydides. ■ Lib. de fortitndine et virtute Aiexandri, ubi prope res 
 
 adfuit terrlbilis. t Sect. 2. Memb. 3. Subs. 2. " Sect. 2. Memb. 4. Subs. 3. ^ Subtil. 18. lib. 
 
 timor attrahit ad se Doemonaa, timer et error multum in hominibus possunt. y Lib. 2. Spectris ca. 3. 
 
 fortes rarb spectra rident, quia minus timcnt. « Vita ejus. " Sect. 2. Memb. 1 Subs 7 " De 
 
 virt. et Titiia. t Com. in Arist. de Anima. 
 
Mem. 3. Subs. 6.] Shatne and Disgrace, Causes. 173 
 
 SuBSBCT. VI. — Shame and Disgrace, Causes. 
 
 Shame and disgrace cause most violenb passions and bitter pangs. Oh 
 pudorem et dedecus publicum, ob errorem commissum scepe moventur generosi 
 anitni (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, tortui-ed 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. qfflc. I. 1.) they can severely contemn pleasure, 
 bear grief indifferently, but they are quite "battered and broken with reproach 
 and obloquy : " (siquidem vita et faina jjari 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 melanoholize in corners, and keep in holes. The 
 most generous spirits are most subject to it ; Spiritus altos frangit et generosos : 
 Hieronymus. Aristotle, becausehe could not understand the motion of Euripus, 
 for grief and shame drowned himself: Ccelius Rodiginus aniiquar. lee. lib. 29. 
 cap. 8, Hotnerus piidore conswmptus, 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:" Valer. 
 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 ejus. " ApoUonius Ehodius '' wilfully banished himself, forsaking his 
 country, and all his dear friends, because he was out in reciting his poems," 
 Plinius lih. 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, "^Mat. Riccius expedit. ad Sinas, I. 3. c. 9. Hostratus the friar took that 
 book which Keuolin had writ against him, under the name of Ep)ist. obscur- 
 orum 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. ubsei-vat. 12.) So shame amongst other 
 passions can play his prize. 
 
 I know there be many base, impudent, brazen-faced rogues, that will "Nulla 
 pallescere culpd, be moved with nothing, take no infamy or disgrace to heart, 
 
 * Qui mentem sutjecit timovis dominationi, cnpiditatis, doloris, amtitionis, pudoris, felix non est, sed omnin 
 miser, assiduis laboribus torquetiir et miseria. " Multi contemnimt mundi strepitum, veputant pro nihilo 
 gloriam, sed timentinfamiam, offensionem, repulsam. Voluptatem severisslm^ contemnunt, in dolore sunt 
 inolliores, gloriam negli^unt, frangantur infamia. " Gravins contnmeliam ferimiis quam detrimentum, ni 
 abjecto nimis animo simus. Pint. In Tim ol. f Quod piscatoris senigma solvere non posset. eObTra- 
 
 gcEdiam explosam, mortem sibi gladio conscivit. ^ Cum vidit in triumphum se servari, causa ejus 
 
 ignominiffi vitandaj mortem sibi conscivit. Plat. i Bello victus, per tres dies sedit in prora navis, 
 
 abstinens ab omni consortio, etlam Cleopatrs, postea se interfecit. ^ Cum male recitasset Argonautica, ob 
 pudorem exulavit. i Quidam pra3 verecundia simiil et dolore in insaniam incidunt, eo quod a literatorum 
 gradu in examine excluduntur. ™ Hostratus cucullatus adeo graviter ob Reuclini librum, qui inscnbitur, 
 Epistolffi obscurorum virorum, dolore siniul et pudore sauciatus, ut seipsuui interfecerit. i Propter 
 
 ruborem confusus, statim coepit delirare, &o. ob ausplcionem, quod Till ilium crimine accusarent. » Horat. 
 
174 Causes of Mdcmcholy. [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 1 We have too many such m our 
 times, 
 
 " Exclamat Melicerta perisse 
 
 Frontem de rebus." l 
 
 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, Quae cantando victa moritur (saith 'Mizaldus), dies for _ shame if 
 another bird sing better, he languisheth and pineth away in the anguish of his 
 spirit. 
 
 ' SuBSECT. VII. — Unvy, Malice, Eatred, 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 Valescus de Taranta, and Fcelix Platerus' observation, '"Envy so gnaws 
 many men's hearts, that they become altogether melancholy." And therefore 
 belike Solomon, Pro v. xiv. 13. caUs it, "the rotting of the bones," Cyprian, 
 vulnus occullum ; 
 
 -» Siculi non invenere tyranni 
 
 Majlis 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 ei livore. " J' 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 hominum 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, and 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 alienis, sorrow for 
 
 Ps. Impudice. B. Ita est. Pa. sceleste. B, dicia vera. Pa. Verbero. B. quippeni ? Ps. furcifer. B. factum 
 optime. Ps. soci fiaude. B. aunt mea istffic. Ps. paiTicida. B. perge tu. Pa. sacrilege. B. fateor. Ps. perjure. B. 
 vera dicis. Ps. pernities adolescentum. B. acerrime. Pa. fur. B. bab£e. Ps. fugitive. B. bombax ! Ps. fraus 
 populi. B. Plauissiiufe. Pa. impure leno, ccenum B. cantores probos. Pseudolua act. I. Seen. 3. q Meli. 
 
 certa exclaims, " all sbaine has vanished from human transactions." Persius, Sat 5. 'Cent. 7 e Plinio. 
 
 ■ Multos videmus propter invidiam et odium in melancholiam incidisse : et illoa potissimum quorum corpora 
 ad banc apta sunt. t Invidia affligit homines adeo et corrodit, ut hi melancbolici penitus fiant. b kor, 
 X Hia ^Tiltua minax, torvua aspectus, pallor in facie, in labiis tremor, stridor in dentibus, &c. yUt tinea 
 
 coiTodit vestimentum, sic invidia eum qui zelatur consumit. z Pallor in ore sedet, macies in corpore toio. 
 Nusquam recta acies, livent rubigine dentes. « Diaboll expressa Imago, toxicum charitatia, venenum 
 
 amicitiffi, abyssus mentis, non est eo monstroaiua monstrum, damnoaius damnum, urit, torret, discruciat, 
 macie et squalore conflcit. Austin. Domin. piiini Advent. b Ovid. He pinea away at the aight of 
 
 another's auccess it la his special tortui-e. * Declam. 13. liuivit florea malelicis succis in venenum 
 
 jneua couvertens. 
 
Mem. 3. Subs. 8.] Emulation, Hatred, <bc. 175 
 
 other men's good, be it present, past, or to come : et gaudlum de adversis, and ° 
 joy ab tbeir harms, opposite to meroy, "'which grieves at other men's mis- 
 chances, and misafi'ects the body in another kind ; so Damascen defines it, lib. 
 2. de orthod.Jid. Thomas 2. 2. qmest. 36. art. 1., Aristotle I. 2. Rliet. c. 4. et 
 10., Plato Philebo., TuUy 3. Tusc, Greg. Nic. I. de virt. animm, 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. "'I have read," saith Marcus 
 Aiu-elius, "Greek, Hebrew, Chaldee avithors; I have considted 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 human 
 examples are very familiar; you may run and read them, as that of Saul and 
 David, Cain and Abel, angebat ilium iion proprium peccatum, sedfratris pros- 
 peritas, saith Theodoret, it was his brother's good fortune galled him. Rachel 
 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. 'Jeremy and ''Hab- 
 akkuk, they repined at others' good, but in the end they corrected themselves. 
 Ps. 75. "fret not thyself," &o. 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 invidce sunt fcemiace {Musoeus) aut 
 ainat, aut odit, nihil est tertium {Granate)isis). They love or hate, no medium 
 amongst them. Implacabiles plerumque Icesm 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, 
 sooffi 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 ofiended. In like sort 
 our gentlewomen do at their usual meetings, one repines or scoffs at another's 
 bravery and happiness. Myrsiue, an Attic wench, was murdered of her fel- 
 lows, '"' because she did excel the rest in beauty," Constantine -ijrj-icit?*. I. 11. 
 c. 7. Every village wUl yield such examples. 
 
 SuBSECT. VIII. — Emulation, JSatred, 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 animm, the saws of 
 the sold, * 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 prEEsentiam solis, qua alii gaudent et omantur. 
 Muscis alii, qua3 ulceribus gaudent, amoena praetereunt, sistunt in fcetidis. ^ Misericordia etiam 
 
 quiE tristitia qua?dam est, sfepe miserantis corpus male aflicit Affilppa. I. 1. cap. 63. " Insitum 
 
 mortalibus a natura recentem aliorum fjelicitatem asgris oculis intueri, liist. 1. 2. Tacit. ^ Legi Chaldaios^ 
 Grsecos, Hebrajos, consului sapientes pro remedio invidige, hoc enim inveni, renunciare fellcitati, et perpetud 
 miser esse. sOmne peccatum aut excusationem secum habet, aut voluptatem, sola invidia utraque caret, 
 reliqua vitia finem liabent, ira defervescit, gala satiatur, odium iinem habet, invidia nunquam quiescit. 
 ■■ Urebat me Jemulatio propter stultos. 'Hier. 12. 1. 'Hab. 1. l Invidit privati nomen supra 
 
 principis attolli. ■" Tacit. Hist. lib. 2. part 6. » Peritur.^ dolore et invidia, si quem viderint 
 
 omatiorem se in publicum prodiisse. Platina dial, amorum. » Ant. Guianerius lib. 2. cap. 8. vim. M. 
 
 Aurelii faemina vicinam elegantius se vestitam videns, lea;ns instar in virum insurgit, &c. p Quod insigni 
 equo et ostro veheretur, quanquam nullius cum injuria, ornatum ilium tanquain laisse gravabantur. q Quod 
 pulehritudine omnes'excelleret, puellse indignatse occiderunt. ' Late patet invidiae fuecundse pemities, et 
 
 livor radix omnium malorum, fons cladium, inde odium surgit, emulatio. Cyprian ser. 2. de Livore. * Vale. 
 riufl 1. 3. cap. 9. • Quails est animi tinea, quae tabes pectoris zelare in altero vel aliorum faglicitatem suam 
 facere miseriam, et velut quosdam pectori suo admovere cai-nifices, cogitationibus et sensibus suis adhibere 
 tortores, qui se intestinis cruciatibus lacerent. Non cibus talibus Isetus, non potus potest essejucundua; 
 iuspiratur semper et gemitur, et doletur dies et noctes, pectus sine intenuissione laceratur. 
 
176 Causes nf Melancholy. [Part. 1. Sec. 2; 
 
 to make another man's happiness his misery, to torture, crucify, and execute 
 himself, to eat his own heart. Meat and drink can do such men no good, they 
 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 captive, 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. 
 
 ^ Ka* Kepa;xo\ip Kfpajuer Koxeci Kat xeKTOW Wktwi', 
 Ka( TtTiiixvi irT(i)XU) (^lOoi/i^i Kai uoidor txotiSj. 
 
 A potter emulates a potter; I A teggar emulates a Ijeggar; 
 
 One smith envies anottier ; | A singing man liis 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, &c., 
 by means of which, like the frog in ^^sop, "that would swell 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 
 ambitiosa paupertate lahoramus onmes, 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, Reals, ISTominals, 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 Romans 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 confidcntia est, 
 Ambire nunquam, deses arrogantia est." 
 
 'Tis a sluggish humour not to emulate or to sue at all, to withdraw himself, 
 neglect, refrain from such places, honours, oflSces, through sloth, niggardliness, 
 fear, bashfulness, 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 Nero. This passion made 
 Dionysius the tyrant banish Plato and Philoxenus the poet, because they did 
 excel and eolii)se his glory, as he thought; the Romans exile Coriolanus, con- 
 
 aa™",ari^!f t,^,V!i'' quem temularis, cui invides is te subterfugere potest, at tu non te nbicunque fagcris, 
 «lo doSta„Z ?" "'*' '""'" w"' ^^^'^"l '° P^'=""''= "'° <^'' Pernicles intus Inclusa, ligatii es, victus 
 periitpSmu, .t^?7,>V"^° '""'"'' o'",' "",^ sutjveniunt: hlnc diabolus inter initi? stltim mindi, e 
 ptriit pnmua, et perdidit, Cypnan ser. 2. de zelo et livore. « Hesiod. Op et Dies x Ran* rnnida 
 
 j,ua„d,bovem sedlstendeba,,&e. .^mulatlo alit ingenia: Patercu?u' posTer'vol. ^gXs 
 
 fe Ard^ an^QSe"" ^'^'■ll^l!',^""' 'Tp^Sh""'''' " ^'"'""^ ''"ogance." . Amio 1519, be- 
 
Mem. 3. Subs. 9.] Anger, a Cause. 177 
 
 fine Camillus, mnrder Scipio ; the Greeks by ostracism to expel Aristides, 
 Nicias, Alcibiades, imprison Theseus, make away Phooion, &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 urehat Regis victm-ia, saith mine "author, tarn cegreferebat Jiichardi 
 gloriam, ut carpers 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," Pro v. x. 12, and they break out at last into immortal enmity, 
 into virulency, and more than Vatinian hate and rage; ''they persecute each 
 other, their friends, followers, and all their posterity, with bitter taunts, hostile 
 wars, scinrrile invectives, libels, calumnies, fire, sWord, and the like, and will 
 not be reconciled. Witness that Guelph and Ghibelliue faction in Italy; that 
 of the Adurni and Fregosi in Genoa; that of Oneius Papirius, and Quintus 
 Fabius in Rome ; Caesar and Pompey; 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, piatience, forget and forgive, as in ''God's word we are enjoined, 
 compose such final controversies amongst ourselves, moderate onr 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 ; we 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. 
 
 SuBSEOT. IX. — Anger, a Cause. 
 
 Anger, a perturbation, which carries the spirits outwards, preparing tlie 
 body to melancholy, and madness itself: Ira furor brevis est, "anger is tem- 
 porary madness ;"andas''Piccolomineus accounts it, one of the three most violent 
 passions. 'Areteus sets it down for an especial cause(RO doth Seneoa,ejo. 18. 1. 1.) 
 of this malady. ''Magninus gives the reason, Ex frequenti ira supra modum 
 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 Jit Icesa scepius 
 patientia,tla.e 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 Ira, calls it tenebras ralionis, morbum animce, et doemonem pessi- 
 mum; the darkening of our understanding, and a bad angel. 'Lucian, in 
 Abdicaio, torn. 1. will have this passion to work this effect, especially in old 
 
 •Johannes Ileraldus, 1. 9. c. 12. de bello sacr. <* N'uUa dies tantum poterit lenire furorem. jEterna bella 
 pace sublata gerunt. Jurat odium, nee ante invisum esse desinit, quam esse desiit. Paterculus, vol. 1. 
 e Ita Sffivit hiEC stygia ministra ut urbes subvertat aliquando, deleat populos, pvovincias alioqui florentes 
 redigat in solitudines, mortales vero miseros in profunda miseriarum valle miserabiliter imraergat. 
 * Carthago ffimula Romani imperii funditus interiit. Salust. Catil. 'Paul. 3 Col. b Rom. 12. 
 
 h Grad. 1. c. 54. ' Ira et mceror et ingens animi consteniatio melancholicos facit. Areteus. Ira iramodica 
 gignit insaniam. ^ Reg. sanit. parte 2. e. 8. in apertam insaniam mox ducitur iratus. ' Gilberto 
 
 Cognate interprete. Multis, et prsesertim senibus ira impotens insaniam fecit, et importuna calumnia, ha'c 
 initio pertm-bat animum, paulatim vergit ad insaniam. Porro mulierum corpora multa infestant, et in hunc 
 morbum adducunt, praecipue si qure oderint aut invideaut, &c. hiec paulatim in insaniam tandem evadunir. 
 
 N 
 
178 Causes of MelancJiobj. [Part. 1. Sec. 2. 
 
 men and women. " A.ngei- and calumny (saith he) 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 his fit ; anger, as Lactantius describes it. 
 L. de Ira Dei, ad Donatum, c. 5. is '^smva animi tempestas, &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?" 
 
 " n Ora tument ira, fervescunt san^ine vense, 
 Lumina Gorgonio s£evius angue micant." 
 
 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, ° Iracundia non sum 
 apudtne, I am not mine own man. If these fits be immoderate, continue 
 long, or be frequent, without doubt they provoke madness. Montanus, corasiZ. 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, JUmU, 
 lib. 10. Gal. hist, ^gesippus de excid. urbis Hieros. I. 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. 21. 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;" NvMa pestis huinano 
 generi pluris stetit, saith Seneca, deira, lib. 1. No 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, dtc. Causes. 
 
 DiscoNTEjfTS, cares, crosses, miseries, or whatsoever it is, that shall cause 
 any 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 'Ehetoric defines these cares, as he doth 
 envy, emulation, &c. still by grief, I think I may well rank them in this iras- 
 
 " Sava animi tempestas tantos excitans flactus ut statim ardcscant oculi, ostremat, lingua titubet, dentes 
 concrcpant, &c. » Ovid. o Terence. p Infensus Britaaniae Duci, et in ultionem versus, neccibum 
 
 cepit, nee quietem, ad Calendas Julias 1392, coraites occidit. q Indignatione nimia fnrens, animiqne 
 
 impotens, exilut de lecto, fm-entem non capiebat aula, &e. r An ira possit horainem interimere. 
 
 •■ ADemetny. t As Troy, sffivse memorem Junonis ob iram. u Stultornm resum et populorum 
 
 coutinet aistua. » Lib. 2. Invidia est dolor et amWtio est dolor, 4c. 
 
Mem. 3. Subs. 10.] Discontents, Cares, do. 179 
 
 cible row; being that tbey are as the rest, both causes and symptoms of this 
 disease, producing the like inconveuienoe.s, and are most part accompanied 
 ■with anguish and pain. The common etymology -will evince it, Cura, quasi 
 cor uro, Dementes curce, insomnes cura, damnoscB cura, tristes, mordaces, 
 carnifices, i^c, biting, eating, gnawing, cruel, bitter, sick, sad, unquiet, pale, 
 tfitric, miserable, intolerable cares, as the poets ''call them, worldly cares, and 
 are as many in number as the sea sands. ^ Galen, Fernelius, Felix Plater, 
 Valescus de Taranta, &c., 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 homintira capita molliter ambulans, I " Over men's heads walkinfc aloft, 
 
 Plantas pedum teueras habeas :" j With tender feet treading so soft," 
 
 Homer'sGoddessAtehath notinvolved into this discontented "rank, or plagued 
 with some misery or other. Hyginus,_/a6. 220, to this purpose hath a plea- 
 sant tale. Dame Cura bj' 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 who should 
 own him; the matter was referred to Saturn as judge, he gave thisarbitrement: 
 his name shall be Homo ab hwno, Cura eum possideat quamdiu vivat. Care 
 shall have him whilst he lives, Jupiter his soul, and Tellus his body when he 
 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 ?) 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 lirst, he is swaddled and bound up like a prisoner, cannot help himself, 
 and so he continues to his life's end." CiijusqueJ'era pabulum, ssdth.* Seneca., 
 imjDatient of heat and cold, impatient of labour, impatient of idleness, exposed 
 to foi'tune'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 it 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 ariseth 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, aliquando pedes vexant, (Seneca) tiunc distillatio, 
 nunc liepatis morbus ; nunc deest, nunc superest sanguis : now the head aches 
 then the feet, now the lungs, then the liver, &c. JIuic sensus exuberat, sed 
 
 y Insomnes, Claudianus. Tristes, Virg. Mordaces, Luc. Edaces, Hor. Mcest^e, Amarje, Ovid, Damnosffi, 
 Inquietffi, Mart. Urentes, Rodentes, Mant. &c. » Galen. 1. 3. c, 7. de locis affectis, homines sunt maxima 
 melancholici, qiiando vigiliis multis, etsolicitudinibus, et laboribus, et cuiis fuerint circumventi. * Lucian. 
 Fodag. "Omnia imperfecta, confusa, et perturhatione plena. Cardan. b Lib. 7, nat. hist. cap. 1. 
 
 hominem nudum, et ad vagitum edit natura. Flens ab initio, devinctus jacet, &c o Aok^u x^wi* 
 
 Vei-e/liv Ka'i 5aK/)UTa? enitivKaAia, t'Ti ^cko? uv^^iiiiriav no'KuiaKgvTOv^ ucrlieve^ oiKpuvv. Laclirymans natUS sum, 
 
 et lachrymans morior, &c. * Ad Marinum. f Boethius. ^ Initium caecitas, progressum labor, exltum 
 dolor, error omnia : quem tranquillum quseso, quem non lahoriosum aut anxium diem egimus ? Petrarch, 
 
180 Causes of Melancholy. [Part. 1. Sec. 2. 
 
 est pudori degener sanguis, ^c. He is rich, but base born ; lie is noble, but 
 poor ; a third hath means, but he wants health perad venture, or wit to manage 
 his estate ; children vex one, wife a second, &c. Nemo facile cum conditione 
 sua 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- 
 where 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, &c. ; if to a private man's house, there's cark and care, heaviness," &c.. 
 As he said of old, ^Nil homine in terra spiral miserum magis alma ? No 
 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 teniatio est vita 
 hunana super terram ? A mere temptation is our life (Austin, confess, lib. 
 10, cap. 28), catena perpetuorum mulorum, et qiiis potest molestias et diffi- 
 cultates pati? Who can endure the miseries of it ? " f 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 1 '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, 
 
 *' I Tantum malorum pelagus aspicio, 
 Ut non sit inde enatandi copia," 
 
 no halcyonian 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 
 ns 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, &o., 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, &c., 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 from one 
 
 . unique periculam, Tibique dolor, nbiqne naufragium, In hoc ambitu quocunqne me yevtam. Lypsius 
 ^.-tITW^ V. m foium iveris, ibi rixK et pugna; ; si in curiam, ibi fraus, adulatio ; si in domum 
 S„ w ^,',± ;-„-i ' H°"<="-- ^ Multis repletur homo miseriis, corporis miseriis, auimi miseriis, dum 
 
 doimit, dum vigilat, quocunque se vertit. Lususque rerum, temporumque nascimur + In blandiente 
 
 lortuna Intolerandi, m calamitatibus lugubres, semper stulti et m seri, Cardan. h Prospera in advS 
 
 desidero, et adversa prosperis timeo, quis inter haic medius locus ubl non fit hnmanli yU "tentatio^ 
 ' Cardan. Consol. Saplentia labor annexus, gloriie invidia, dlvitiis curic, soboli solieZdo yoluntalfmorW 
 
 ?5r^r^5n^::a=s^ss==°=.Ti^.s ~3S 
 
 ■■Se'inkon»e^n™t:mrdis^f^^^^^^^ 
 
Mem. 3. Subs. 10.] Discontents, Cares, <L-c. 181 
 
 plague, one miscMef, one burden to another, duram servientes servitutem, and 
 you may as soon separate weight from lead, heat from fire, moistness from 
 water, brightness from the sun, as misery, discontent, care, calamity, danger, 
 from a man. Our towns aud cities are but so many dwellings of human 
 misery. " In which grief and sorrow (■'as he right well observes out of Solon) 
 innumerable troubles, laboiu'S of mortal men, and all manner of vices, are 
 included, as in so many pens." Our ■villages are like mole-hills, and men ns 
 so many emmets, busy, busy still, going to and fro, m and out, and crossing 
 otie another's projects, as the lines of several sea-cards cut each other in a 
 globe or map. " Now light and merry, but (''as one follows it) by-and-by 
 sorrowful and heavy; now hoping, 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, may be 
 Pullus Jovis, in the world's esteem, GaUince JUius albm, an happy and fortu- 
 nate man, ad invidiam felix, because rich, fair, well allied, in honour and office ; 
 yet peradventure 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 ; "Gui placet alterius, sua nimirum est odio sors; but ^ qui jit 
 Meccenas, dhc, how comes it to pass, what's the cause of it? Many men are 
 ofsucli a perverse nature, they are well pleased with nothing, (saith "Theodoret) 
 " neither with riches nor poverty, they complain when they ai-e 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 not plenty, nothing pleaseth 
 them, war nor peace, with children, nor without." 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 oan scarce find of any nation, 
 order, age, sex, one for happiness to be compared unto him : he had, in a 
 word, Bona aniini, corporis et fortunes, goods of mind, body, and fortune, so 
 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 inimunis (which by the way 
 Pausanias held impossible) ; the Romans of their ° Cato, Curius, Pabricius, 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 Polycrates, for he died a violent death, and so 
 
 P Borrheus in 6. Job. Urbes et oppida nihil aliud sunt quara humananim reruranarum domicilia, quibus 
 Inctus et moeror, et mortalium vavii iiifinitiquelaboves, et omnis generis vitia, quasi septis includuntur. 
 •] Nat. Chytreus de lit. Europse. Leetus nanc,mox tristis; nunc sperans,paulo post diffldens; patienshodie, 
 eras ejulans; nunc pallens, rubens, currens, sedens, claudicans, tremens, &c. ^ Sua cuique calainitas 
 
 prjecipua. ' Cn. GraBcinus. * Epist. 9. 1. 7. Miser est qui se beatissinmm non judieat; licet imperet 
 
 mundo non est beatu-, qui se non piitat : quid enim refert qualis status tuus sit, si tibi videtur malus ? 
 " Hor. ep. 1. 1. 4. »Hor. Ser. 1. Sat. 1. "Lib. de curat, grtec. afFcft. cap. 6. de provident. Multis 
 
 nihil placet atque adeo et divitias damnant, et paupertatcm, de morbis expostulant, bene valentes graviter 
 ferunt, atque ut semel dicara, nihil eos delectat, &c. *> Vix ullius gentis, ajtatis, ordinis, hominem 
 
 invenies cujus felicitatera fortunae iletelli compares, vol. 1. « P. Crassus Mutianus, quinque habuisse 
 
 dicitur rerum bonarum maxima, quod esset ditissimus, quod esset nobilissimus, eloquentissimxis, juriscon- 
 sultissimus, pontifex maximus. '^ Lib. 7. Regis tilia. Regis uxor, Regis mater. o Qui nihil miquam 
 
 malj aut dixit, aut fecit, aut sensit, qui bene semper fecit, quod aliter facere non potuit. 
 
182 Causes of MelancMy. [Part. 1. Sec. 2. 
 
 clid Cato ; and how mucli evil doth Laotantius aud Theodoret speak of Socrates, 
 a weak man, and so of the rest. There is no content in this life, but as ' iie 
 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, Crresus's wealth, Pasetis obulum, Csesar's valour, Alexander's 
 spirit, TuUy'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, 
 
 "B Desinit in piscem mulier formosa superne :" ] "A handsome woman with a fish's taU." 
 
 a fair morning tui-ns to a lowering afternoon. Brutus and Cassius, once 
 renowned, both eminently happy, yet you shall scarce find two, (saith Pater- 
 culus) Quos fortunxj, maturius destituerit, whom fortune sooner forsook. Han- 
 nibal, a conqueror all his life, met with his match, and was subdued at last, 
 Occumt forii, qui mage fortis erit. One is brought in triumph, as Csesar into 
 Rome, 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 invidiee, et acres calumnies: 'tis Polybius 
 his observation, grievous enmities, and bitter calumnies, commonly foUow 
 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 " ' Rabbah, put under iron saws, aud under iron har- 
 rows, and under axes of iron, and cast into the tile kiln," 
 
 "■^Quid.me felicem totiesiactastis araici, 
 Qui cecidit, stabili non erat ille gi'adu." 
 
 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 Seaeoa said of a city con- 
 sumed with fire, Una dies interest infer maximam civitatem et nullam, one day 
 betwixt a great city and none : so many grievances from outward accidents, 
 and from ourselves, our own indiscretion, inordmate 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 : liomo homini daimon, 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-heai-ted, 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 bene 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 
 
 lacera " PeZn m t-t^^ " ""' "f Pt™t«f, ant captant : aut cadavera qua lacerantur, ant corvi qui 
 te'U liens ° n,T, ,.°f ""^ ™™^"-™ ^^t, me nam snsph-at fei-as, Inposque et nrsos pectore obscure 
 
 inter eos aut belli ra-Lnr» 'T?'fl', "^^ "°''? " K<""ano. durante belie Pmico per annos 1 1 5, aut beUuni 
 mtei eos, aut belli piKparatio, aut mflda pax, Idem ego de mundi accolis. <• Theocritus Idyll is 
 
[Mem. 3. Subs. 10.] Discontents, Cares, S)C. 183 
 
 formerly have enjoyed. He sits at table in a soft cbair at ease, but he doth not 
 remember in the meantime that a tired waiter stands behind him, " an hungry 
 fellow 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." 
 Plena se proluit 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 poor 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 superior, insults over all 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 : they tire out others' bodies with con- 
 tinual labour, they themselves living at ease, caring for none else, sibi naci; 
 and are so far many tim.es 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 powei-) 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 magisti-ates seeni 
 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 
 would not stoop to take it up. Quern mihi regem dabis (saith Chrysostom) non 
 curis plenum? What king canst thou show me, not full of cares? "'Look 
 not on his crown, but consider his afSictions ; attend not his number of servants, 
 but multitude of crosses." Nihil nliudpotestas culminis, quam tempestas mentis, 
 as Gregory seconds him; sovereignty is a tempest of the soul : Sylla-like 
 they have brave titles but terrible fits : splendorem titulo, cruciaium aniino ; 
 which made * Demosthenes vow, si velad tribunal, vel ad interiium ducerelur : 
 if to be a judge, or to be condemned, were put to his choice, he would be con- 
 demned. Eich men are in the same predicament ; what their pains are, stulti 
 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 philosojiher, 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 unoer- 
 
 p Qui aedet in mensa, non meminit sibi otioso ministrare negotiosos, edenti esurientes, bibenti sitientes, &c. 
 iQuando inadolescentia sua ipsi vixerint,lautius et liberius voluptates suas explevevint, illi gnatis impo- 
 nunt duriores continentiK leyes. r Lugubris Ate luctuque fero I^egum tumidas obsidet arces. Res est in- 
 quieta faelicitaa. » Plus aloes quam mellis habet. Non liumijacentem tolleves. Valer. 1, 7. c. 3. ^Non 
 jdiadema aspicias, sed vitam afflictione refertara, non caterva.s satellitum, sed curarum multitudinem. * As 
 Plutarcli relatcth. "Sect. 2. memb. i. subsect. 6. 'Stercus et urina, medicorum fercula prima. 
 
184 Causes of Melancholy. [Part 1. Sec. 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 the 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, false- 
 hood, and cozenage, 
 
 -'■ Inceait per ignea, I ''— rYOu incantious tread 
 
 Suppositos cineri doloso," 1 On fires, with faithless ashes OTerheafl." 
 
 "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 themselves 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, abiise, injury, conten).pt, ingratitude, unki;jdness, soofls, 
 flouts, unfortunate marriage, single life, too ma,ny children, no children, false 
 servants, unhappy children, barrenne.ss, banishment, oppression, frustrate 
 hopes and ill success, &c. 
 
 "d Talia de genera hoc adeo sunt multa, loquacem ut I ^! Bat, eyery yarious 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 they 
 crucify the soul of man, ° attenuate our bodies, dry them, wither them, shrivel 
 them up like old apples, make them as so many anatomies (^ossa atque pellis 
 est totus, ita ouris macet), they cause tempus /(edum et squalidum, cumbersome 
 days, ingrataque tempera, slow, dull, and heavy times: make us howl, roar, 
 and tear our haips, 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 wi-ph Jeremy, xx. 14, and our 
 stars -vyith 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 Crates Thebanus ; or as Theombrotus Ambrociato's 400 
 auditors, precipitate ourselves to be rid of these miseries. 
 
 Subject. XI. — Concupiscible Appetite, as Desires^ Ambition, Causes. 
 These concupiscible and iraspible 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, /. 14, c. 9, de civ. I}ei, " 'if they be madeyate j 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 i?, "Desire hath no 
 rest;" is infinite in itself, endless; and as ''one calls it, a perpetual rack, 'or 
 
 y Nihil lucrantur, nisi admodum mentiendo. TuU. Offic. ^ Hor. 1. 2. od. 1 , » Rarns felix idemgue 
 
 BMiex. Seneca in Her. asteo. ' b Omitto ffigi'os, exules, mendicos, quos riemo audet foelices dicere. Card, 
 lib. 8. c. 46. de rer. yar. ■> Spretaeque injuria foniije. ^ tior. ' "Attenuant vigiles corpus miserabilo 
 curse. f Plautus. g Ha?c qua crines evellit, Eerumna. ^ Optimum non nasci, aut blto mori. * Bonse 
 Bi rectam rationem sequuntur, mala; si exorbitant. fc Tho. Buovie. Prob. 18. i Molom asinariam. 
 
Mem. 3. Subs. 11.] Ambition, a Cause. 185 
 
 horse-mill, according to Austin, still going round as in a ring. They are not 
 so continual, as divers, feliaius atomos denumerai-e possem, saith "' Bernard 
 quam motus cordis; nunc hcec, nunc ilia cogito, you may as well reckon up the 
 motes in the sun as them. " ° It extends itself to every thing," as Guianerius 
 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. 
 Midtuosis concupiscenliis dilaniantur cogitationes mecs, "^ 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 diy 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, amhitionis 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 affable 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 orator told Pyrrhus : with 
 what waking nights, painful hours, anxious thoughts, and bitterness of mind, 
 inter spemque metumque,A.]istra.iiieA. 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 andsoUcitude they have sought, they are not so freed, 
 
 " Tract, de Inter, c. 92. " Circa quamlibet rem mundi hiEc passio fieri potest, quiE superflub diligatur. 
 Tract. 15, c. 17. ° Ferventias desiderium, v Imprimis vero Appetitus, &c. 3. de alien, ment. q Conf! 
 1. c. 29. *■ Per diversa loca vagor, nullo temporis momento quiesco, talis et talis esse cupio, illud atque illud 
 habere desidero. " Ambros. 1. 3. super Lucam, asrugo animce. ' Nihil animum cruciat, nihil molestius 
 inquietat, secretura virus, pestis occulta, &c. epist. 126. "Ep. 88. ' Nihil infelicius his, quantus iia 
 
 timer, quanta dubitatio, quantus conatus, quanta solicitudo, nulla illis a mqlestiis vacua hora. » Semper 
 attonitus, semper pavidus quid dicat, faciatve: ne displiceat liumilitatem simulat, honestatem mentitur. 
 y Cypr. Prolog, ad ser. To. '2. cunctos honorat, universis inclinat, subsequitur, obaequitur, frequentat curias' 
 visitat, optimates amplexatur, applaudit, adulatur : per fas et nefas b latebris, in omnem gradum ubi aditufl 
 patet se ingerit, discurrit. ^ Turbte cogit ambitio regem inservire, nt Homerus Agamemnonem querentem 
 indncit. » Flutarchus. Quin convivemtir, et in 0(10 nos oblectemui", quoniam in promptu id nobis 
 
 Bit, &c. 
 
185 Causes of Melcmclwly. [Part. 1. Sec. 2. 
 
 their anxiety is anew to begin, for tliey 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 of 
 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 "Budseus compares them ; '^ they climb and climb still, with much 
 labour, but never make an end, never at the top. A knight would be a baronet, 
 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 -^Esop'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 Evangelus 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 
 explore 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 Rome, 
 
 " Qui perjunim convenire vult hominem, mitto in Coraitimn ; 
 Qui mendacem et gloriosum, apud Cluasinse sacrum ; 
 Dites, damnosos maritos, sub basilica quffirito," *&c. 
 
 Perjured knaves, knights of the post, liars, crackers, bad husbands, (fee. keep 
 their several stations; they do still, and always did in every commonwealth. 
 
 SuBSECT. XII. — *i>,apj-i;f)i'», 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 tliem most part to have had their beginning 
 from stubborn anger, that furious desire of contention, or some unjust or im- 
 moderate affection, as covetousness," &o. " Prom whence are wars and con- 
 tentions amongst you?" * St. James asks: I will add usury, fraud, rapine, 
 simony, oppression, lying, swearing, bearing false witness, &e. 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. Tir singulari prudentia, sed profunda ambitione, ad cxitium Italiie natus. " Ut hedera 
 arbori adhseret, sic ambitio, &c. « Lib. S. de contemptu rerum fortuitarum. Magno conatu et impetii 
 
 moventur, super eodem centro rotati, non proficiuntj nee ad finem perveniunt. ^ yn-^ pyrrlii. 'Ambitio 
 in insaniam facilfe delabitur, si excedat. Patritius 1. 4. tit. 20. de regis instit. e Lib. 5. de rep. cap. 1. 
 
 " Imprimis vero appetitus, seu concupiscentianimia rel alicujus, honestseyel inlionestai, pliantasiam laidunt; 
 unde multi ambitiosi, pliilauti, irati, avari, insani, &c. Felix Plater 1. 3. de mentis alien ' Aulica vita 
 colluviesambitionis.cupiditatis, simulationis, iraposturEC,fraufiis, invidise, superbiaiTitaimicaidiversorium, 
 aula, et commune conventiculum assentandi, artiflcum, &c. Bndffius de asse. lib. 5. k In bis Aphcv. 
 
 > Plautus Curcul. Act. 4. Seen. 1. >» Tom. 2. Si examines, omnes miseriaj causas vei a furioso contendenili 
 studio, Tel ab injusta cupiditate, originem traxisse scies. Idem fere Chrysostomus com. in c. 6 ad Koman. 
 ser. u. * Cap. 4. 1. u at sit iniiiuus in deum, in proximum, in seipsum. 
 
Mem. 3. Subs. 12.] Covetousness, a Ca^ise. 187 
 
 sorrows," 1 Tim. vi. 10. Hippocrates therefore in liis 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 mayst quickly cure all the diseases of their minds." For it 
 is indeed the pattern, image, epitome of all melancholy, the fountain of m.any 
 miseries, much discontented care and woe; this "inordinate or immoderate, 
 desire of gain, to get or keep money," as ^ Bona venture defines it : or, as 
 Austin describes itj a madness of the soul, Gregory, a torture ; Chrysostom, an 
 insatiable drunkenness; Cyjsrian, blindness, speclosuin supplicium, a plague 
 subverting kingdoms, families, an tinourable disease; Budseus, an ill habit, 
 " ''yielding to no remedies : " neither, .ZEsculapius 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 J 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 all 
 over the world, through all those intemperate * Zones of heat and cold; volun- 
 tarily to venture his life, and be content with such miserable famine, nasty 
 usage, in a stinking ship ; if there were not a pleasure and hope to get money, 
 which 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 iiiiervalla, 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, shie arte fruendi, in perpetual slavery, fear, suspicion, 
 sorrow, and discontent, plus aloes quammellis habent; and are indeed, " rather 
 possessed by their money, than possessors:" as * Cyprian hath it, Tiiancipati 
 pecuniis; bound prentice to their goods, as if Pliny; or as Chrysostom, servi 
 divitiarum, slaves and drudges to their substance ; and we may conclude of 
 them all, as 'Yalerius doth of Ptolomseus king of Cyprus, " He was in title a 
 king of that island, but in his mind, a miserable dnidge 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, 
 
 • Si Tero, Crateya, inter pseteras herbarum radices, avaritise raaicem secare posses amaram, ut nuUsa 
 reliquise essent, probfe scito, &o. i' Cap. 6. biete salutis : avaritia est amor imraoderatus pecuniaj vel 
 
 acquirendae, vel retinendffl. t Feruui profecto dirumque ulcus aiiimi, remediis non ccdeus medendo 
 
 exasperatm-. n Malus est morbus roaieque afflcit avaritia siquidem censeo, &c. avaritia difflcilius curatur 
 quam insania : quoniain hac omnes fere medici laborant. Hip. ep. Abderit. % Extreraos currit mercutor 
 ad Indos. Hor. * Qua re non es lassus? lucrum faciendo ; quid maxime delectabile? lucrari. f Horn. 
 ^. aliud avarus aliud dives. rDivitiie ut spinae animura horainis timoribus, solicitudinibus, angoribus 
 
 miriflcfe pungunt, vexant, crnciant. Greg, in hom. « Epist. ad Doniit. cap. 2. J: Lib. 9. ep. 30. 
 
 • Lib. 9. cap. i. insul* rex titulo, sod auimo pecuniae miserabile mancipium. § Hor. 10. lib. 1. 
 
188 Causes of Melancholy. [Part. 1. Sec. 2. 
 
 but that covetous men "are madder than the rest; and he that shall truly look 
 into their estates, and examine their symptoms, shall find no better of them, bub 
 that they are all 'fools, as Nabal was, Re et nomine (1. Reg. 25). For what 
 greater folly can there be, or || madness, than to macerate himself when he need 
 not? aad 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 chikh-en, 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 his 
 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 abstinet et timet 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, 
 
 -oongestis 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 conje." 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. stUl seeking what sacrifice he may offer to his golden god, 
 per fas et nefas, he cai-es not how, his trouble is endless, ^crescu7it divitice, 
 tamen curtce 7iesaio quid semper abest 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 qovetousness, quamm- 
 libet rerum inhonestani 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 pluriinum 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 diyilm atque hominuni clamat continuo fidem, His goods are gone, and he is quite undone." 
 
 De suo ti^iLLo fumus si qu^ exit foras." | 
 
 Timidus Plutus, 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 helbbori mnlto pars maxima avaris. i Luke, xii. 20. Stulte, hac nocte eripiam animara 
 
 tuam. II Opes quidem movtalibus sunt dementia. Theog. y Ed. 2. lib. 2. Exonevare cum se possit 
 
 et relevare ponderibus pergit magis fortunis augentibus pertinaciter iacubare. ' Non amiois, non liberis, 
 non ipsi sibl quidquam impertit; possidet ad hoc tantum, ne possiderc altcri liceat, &c Hieron. ad Paulin. 
 tam dees: quod habet quam quod non habet. " Epist. 2. Itti. 2. Suspii-at in convivio, bibat Iic« gemmis 
 
 et tore molliore marcidnm corpus condiderit, vigilat in pluma. i> AngustJtur ex abundantia, contristator 
 ex opulentia, infelix praaentibus bonis, infelicior iu futuria. ' Hlorum.cogltatio nunquam cessat qui 
 
 pecunias suppiere dUigunt. Guianer. tract. 15. c. 17 a Hor. 3. Od. 24. Quo plus sunt potae, plus 
 
 sitiuntur aijuaj. • Hor. 1. 2. Sat. 6. si angulus ille proximus accedat, qui nunc deformat ageUum. 
 
 'Lib. i. de lib. arbit. Immoritur studiis, et amore senescit habendi. s Acarus vir inferno est similis &c. 
 modum non habet, hoc egentior quo plura habet. t Erasm. Adag. chil. 3. cent. 7. pro. 72. iSTulIi fldentes 
 omnium formidant opes, ideo pavidum malum voiat Euripides : metuunt tempestates ob frumentum, amicos 
 ne regent, uumicos ne ladant, fines ne rapiant, beUum tiaiont, pacem timeni, stunmos, medios, inttmos. 
 
Mem. 3. Sabs. 13.] Ljve of Gaming, i\: 189 
 
 friends lest they should ask something of them, beg or boiTOw; they are 
 afraid of their enemies lest they hurt them, thieves lest they rob them ; thoy 
 are afraid of war and afraid of peace, afraid of rich and afr.iid of poor ; afraid 
 of all." Last of all, they are afraid of want, that tliey shall die beggara, 
 which makes them lav 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 rope, 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 fiiuiished 
 himself: such are their cares, "griefs and perpetual fears. These symptoms 
 are elegantly expressed by Theophrastus 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 
 GaUus, 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, dry, 
 pale 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 upon a sud- 
 den, and running to the door to see whether all were fast. Plautus, in his 
 Aulularia, makes old Euclio " commanding Staphj-la 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 Ms 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-hiU, 
 returned in all haste, taking it for Tnaliim 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 pei-formed, veri- 
 fied indeed by such covetous and miserable wretches, and that it is, 
 
 " -* manifesta phrenesis 
 
 Dt locuples moriaris egenti vivere fato." 
 
 A mere madness, to live like a wretch, and die rich. 
 
 SuBSECT.XIII. — Love of Gaming, dec. and pleasures immoderate ; Causes. 
 
 It is a wonder to see, how many poor, distressed, miserable wretches, one 
 shall meet almost in every path 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, jjleasure and riot. 'Tis 
 the common end of all sensual epicures and brutish prodigals, that are stupifled 
 and carried away headlong with their several pleasures and lusts. Cebes in his 
 
 * Hall CUar. t Agellias lib. 3. cap. 1 . interdum eo sceleris perveniunt ob lucrani, ut vitam propriam 
 
 coinir.atent. Lib. 7. cap. 6. "• Omnes perpetuo raorbo agitantur, suspicatur oinneg timidus, sibiqne 
 
 Ob aiiruminsidiari putat, nunquara quiescens, Plin. Procem. lib. U. ° Cap. 18. in lecto jacens interrogat 
 Tlxorera an arcam probe clausit, an capsala, &c. E lecto surgena nudos et absque calceis, accensa lacerna 
 omnia obiens et lustrans, et vlx somno indulg:en8. o Cui-i3 exteniiatoa, vigilans et secnm sapputans. 
 
 P Ca7e quemqaam alienum in fledes intromiseris. Ignem extingai volo, ne causae qiiidquam sit quod te quis. 
 quam quaeritet. Si bona fortuna veniat ne intromiseris ; Occlude sis fores ambobus pessuluj. Discrutior 
 animi qiua domo abeunda n est mihi : JTimis hercule inyitus abeo, nee quid as,i.u scio, q Plorat ainam 
 prorundere, &c. periit dum furaus de tigillo exit I'oras. * Juy. Sat, 14. 
 
190 Causes of Melanchjhj. [Part. 1. Sec. 3-. 
 
 table, S. Ambrose in his second book of Abel and Cain, and amongst tbe rest 
 Lucian in his tract de Mercede condaotis, hath excellent well deciphered such- 
 men's proceedings in his picture of Opulentia, whom he feigns to dwell on th? 
 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 
 their 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 volwptatum exitus, et quis- 
 guis voluplatum suarum reminisci 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, Insanwni 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, "Xenophon 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 unpro- 
 fitable building, which would afterward yield him no advantage. Others, I say, 
 are " ovei-thrown 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 fortunes fly away with 
 hawks." They persecute beasts so long, till in the end they themselves 
 degenerate into beasts, as ■' Agrippa taxeth them, 'Action-like, for as he was 
 eaten to death by his own dogs, so do they devour themselves and their pa- 
 trimonies, in such idle and unnecessaiy 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, 
 Polycrat. I. I.e. 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 shoxild not be 
 
 'Ventricosus, nudns, pallidus, l33Ta pudorem occultana, dextra seipsum strangulans, oecurrit autem 
 exeunti pcenitentia his iniserum conftciens, &c. "Luke xv. ' Boethius. " In Oeconom. Quid 
 
 si nanc ostendam eos qui ma^a vi argenti domus inutiles £edificant, inquit Socrates. ^ Sai'isburiensis 
 
 Polycrat. 1. 1. c. 14. Tenatores onines adhuc institutionem redolent centaurorum. Karo invenitur quisquam 
 eoriim modestus et gravis, rare continens, et ut credo sobrius unquam. yPancirol. Tit. 23. avolant opes 
 cum accipitre. » insignis venatorum stultitia, et supervacanea cnra eorum, qui diini nimium venationi 
 
 insistunt, ipsi abjecta omni humanitate in feras degenerant, ut Acteon, &c. <^ Sabin. in Ovid. Metamor. 
 •> Agrippa de vanit. scient. Insanum venandi studium, dura a novalibus arcentur agricolte subtrahunt prjEdia 
 
 msticis, agi'icolonis priecluduntur sylvffi et prata pastoribus ut augeantur pascua feris Majestatis reus 
 
 agricola si gustarit. ■= A novalibus suis arcentur agricola;, dam feraa habeant vagandi libertatem ; istls, ut 
 pascua augeantur, pr^Edia subtrabuntur, &c. Sarisburiensis. d Feris quam hominibus aiquiorea. Cambd. 
 de Gail. Conq. qui 36 Ecclcsias matrices depopulatus est ad forestam novam. Mat. Paris. 
 
Mem. 3. Subs. 13.] Love of Gaming, d-o. 191 
 
 counted mad. Poggius the Florentine tells a merry .story to this purpose, con- 
 demning thefoUy and impertinent businessof 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 modo insanim, as tliey were more or less affected. One of them 
 by chance, that was well recovered, stood in the door, and seeing a gallant ride 
 by with a hawk on his fist, well mounted, with his spaniels after him, would 
 needs know to \Vhat 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 
 what 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 afi'airs. Leo decimus, 
 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, incredibUi munijicentid, 
 withunspeakable bounty andmunificencehe would reward all his fellow hunters, 
 and deny nothing to any suitor when he was in that mood. To say truth, 'tia 
 the common humour of all gamesters, as Galatseus 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, thus much we may conclude, that whether they win or lose 
 for the present, their winnings are not Munerra fortunce, sed insidim, as that 
 wise Seneca determines, not fortune's gifts, but baits, the common catastrophe 
 is "beggary, ^ Ut pestis vitam, sic adimit aha pecuniam, as the plague takes 
 away life, doth gaming goods, for 'omnes nudi, inopes et egeni; 
 
 " ™ Alea Scylla vorax, species certissima furti, 
 
 Non contenta houis aniniuni quoque perftda mergit, 
 Foeda, furax, infamis, iners, furiosa, ruina." 
 
 For a little pleasure they take, and some small gains and gettings now and then, 
 their wives and children are wringed in the mean time, and they them selves with 
 loss of body and soul rue it in the end. I will say nothing of those prodigious 
 prodigals, perdendce pecunice genitos, as he "taxed Anthony, Qui patrimonium 
 sine idldfori calumnia amittunt, saith "Cyprian, and ''mad Sj'baritical spend- 
 thrifts, Quique una comedunt patrimonia coind; that eat up all at a breakfast, 
 at a supper, or amongst bawds, parasites, and players, consume themselves in 
 
 "Tom. 2. de vitis lUustrium, 1. 4. de vit. Leon. 10. 'Venationibus adeo perditfe studebat et aueupiis. 
 
 sAut infeliciter venatus tarn impatiens inde, ut summos sffipe viros acerbissimis contuineliis oneraret, et 
 incredibile est quali vultCls animique habitu dolorem iracundiamquc prsefeiTet, &c. ^ Unicujque auteni 
 hoc a natura insitum est, ut doleat sicubi erraverit aut deccptus .sit. ^ Juven. Sat. 8. Nee euim loculis 
 
 comitantibus itur ad casum tabulie, posita sed luditur area. Leranius instit. ea. 44. mendaciorum quidem, et 
 perjuriorum et paupertatis mater est alea, nullam habens patrimonii reverentiam, quum illud eftuderit, sen. 
 Sim in furta delabitur et rapinas. Saris, polycrat. 1. 1. c. 5. "^ Darahoderus. ' Dan. Souter. ■"Petrar. 
 dial. 27. » Sallust. o Tom. 3. Ser. de Alea. p Plutus in Aristopli. calls all such gamesters madmen. Si 
 in insanum hominera contigero. Spontaneum ad se trahunt furorem, et os, et narcs, et oculos rivos faciunt 
 furoris et diversoria, Chrys. hom. 17. 
 
192 Causes of Melancholy. [Part. 1. Sec. 2. 
 
 an instant, as if they had flting it into "Tiber, with great -wagers, vain and 
 idle expenses, <fec., 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. 'Irati pernio 
 niis, as he saith, angry with their money: "'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 infando 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 Amphitheatro, as by 
 Adrian the emperor's edict they were of old, decoctores bonor'uin suorum, 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 pui'se carried before 
 them, all the boys following, where they sat all day circumstante 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 indulget; cfuemque alea decoijuU, ille 
 In veuerem putret " 
 
 To whom is sorrow, saith Solomon, Pro. xxiii. 29. to whom is woe, but to such 
 a one as loves drink? it causeth torture {vino tortus et ird), and bitterness of 
 mind, Sirac. 31. 21. Vinumfuroris, J eveiaj calls it, 15. ca^. 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 liodie terribilis 
 casus (saith ° S. Austin), hear a miserable accident; Cyrillus' son this day in his 
 drink, Matrem prcegnantem nequiter oppressit, sororern violare voluit, patrem 
 occidit fere, et duas alias sorores ad Tnortem vulneravit, would have violated his 
 sister, killed his father, &c. A true saying it was of him, Vino dari Icetitiam 
 et dolorem, drink causeth mirth, and drink causeth sorrow, drink causeth " po- 
 verty and want," (Prov. xxi.) shame and disgrace. Multi tgnobiles evasere ob 
 vini potuni, et (Austin) ainissishonoribusprofugi 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 good 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, 
 "Atque homini cerebrum minuit. Pleasant at first she is, like Dioscorides 
 
 iPascasins Justus, 1. 1. de alea. 'Seneca. •Hall. 'In Sat. II. Sed deficiente cnimena: et 
 
 crcscente gula, quis te manet esitus — rebus in ventrera mersis. nSpartian. Adriano. » Alex, ab AJex. 
 lib. 6, c. 10. Idem Gerbelius, lib. 5. Gra. disc. y Fines Moris. ^Justinian, in Digestis. "»Persiuflj 
 Sat. 5. " One indulges in wine, another the die consumes, a third is decomposed by venerj'." ^ Poculum 
 quasi sinus in quo SLepe naufragium faciunt, jactura tum peeunife turn mentis. Erasm. in Prov. calicum 
 remiges. chil. i. cent. 7. Pro. 41. =Ser. 33. ad frat. in Eremo. n Liberie unius horee insaniam 
 
 aetemo temporia ta^dio pensant. « Menauder. 
 
Mem. 3. Subs. 14.] PMlautia, or Self-love, &c. 193 
 
 Ehododapline, 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 hell, 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 gratiam, saith Austin, per- 
 dunt gloriam, incurrunt damnationem ceternam. They lose grace and glory ; 
 
 " ebrevij? flia voluptas 
 
 Abrogat aBtemum colli decas " 
 
 they gain hell and eternal damnation. 
 
 SuBSECT. XIY. — PhUautia, or Self-love, Vain-glory, Praise, Honour, Immo- 
 derate Applause, Pride, over-much Joy, <hc., Causes. 
 
 Self-love, pride, and vain-glory, '' ccecus amor 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, <fec., nor any 
 other perturbation can lay hold; this will slily and insensibly pervert us, 
 Quern, non gula vicit, Philautia superavit, (saith Cyprian) whom surfeiting 
 could not overtake, self-love hath overcome. " "^ He hath scorned all money, 
 bribes, gifts, upright otherwise aud sincere, hath inserted himsdf to no fond 
 imagination, and sustained all those tyrannical concupiscences of the body, 
 hath lost all his honour, captivated by vain-glory." Chrysostom. swp. lo. Tee 
 sola animum inentemque peruris, gloria. 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, Amahilis insania; 
 this delectable iv&azy, most irrefragable passion. Mentis gratissimus error, this 
 acceptable disease, wliich 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, ' insomuch as " those that are misaffected with it, never so much 
 as once perceive it, or think of any cure." We commonly love him best in 
 this "^ malady, that doth us most harm, and are very wiUing to be hurt ; 
 adidationihvs nostris libenter favemus (saith ° Jerome) we love him, we love 
 him for it : ° Bonciari, suave suave fuit a te tali hcec tribui; 'Twas sweet to 
 hear it. And as ^ 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, "'I 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 tale quid nihil intra se repererint, when 
 they know they come as far short, as a mouse to an elejjhant, 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 rej oice, it puffs us up ; " 
 \\sfallax suavitas, hlandus daemon, " makes us swell beyond our bounds, and 
 forget ourselves." Her two daughters are lightness of mind, immoderate joy 
 and pride, not excluding those other concomitant vices, which 'lodocus 
 Lorichius reckons up ; bragging, hypocrisy, peevishness, and curiosity. 
 
 n^roY. 5. e Merlin, cocc. "That momentary pleasure blots out the eternal glory of a heavenly life.'' 
 ' Hor. 'Sagitta quae aniniam penetrat, leviter penetrat, sed non leve infllgit vulnus. sup. cant. kQjj 
 omnem pecuniarum contemptum habent, et nulli imaginationis totiut mundi se immiscuerint, et tyrannicas 
 corporis concupiscentias sustinuerint, hi mnltoties capti k vana gloria omnia perdiderunt. 'Hac correpti 
 non cogitant de medela. »■ Dii talem a terris avertite pestem. " Ep. ad Eustochiura, de custod. virgin. 
 » Lyps. Ep. ad Bonciarium. P Ep. lib. 9. Omnia tua scripta pulcherrima existimo, maximb tamen ilia quiE 
 de nobis. qExprimere non possum qnkm sit jucundum, &c. * Hieron. et licet nos indignos dicimua 
 
 et calidus rubor ora perfuadat, attamen ad laudem suam intrinsecus anima: laetautur. ' Thesaor. TUeo. 
 
 O 
 
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 
 so of us j 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 da 
 over-highly prize and value our own. We will not sutfer them to be inseau7idls, 
 no, not in tertiis; what, Mecum confertur 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, puiFed ujj 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 sujit efica- 
 ces, which that wise Periander held of such : ^meditantur omne qui prius ne- 
 gotium, &c. Novi qmndam (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 other subject worthy of his .pen, 
 such was his insolency; or Seleucus king of Syria, who thought none fit to 
 conteiid with him but the Eomans. "Eos solos dignos raius quibuscum de 
 imperio certaret. That which Tully 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 conlemptu ghrice,yet as he observes, they will put their names to their books. 
 Vobis et famce me semper dedi, saith Trebellius Pollio, I have 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 ; Quanqumn 01 (ba. 
 and that vain-glorious 'orator, is not ashamed to confess in an Epistle of his 
 to Marcus Lecceius Ardeo incredibill cupiditate, t&c. " I biu-n 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 fiiigi Fosse line-nda 
 
 cedro, et lem servanda cupresso "" Non usitatd neo tenui ferar pennd 
 
 nee m terra morabor longius. Nil parvum aul humili modo, nil mortale lo- 
 
 quor. _ Dicar qua violeiis obstrepit Ausidas. Exegi monumentum cere 
 
 perennius Jamque opus exegi, quod neo Jams ira, nee ignis, &c., cum venit 
 ille dies &c., parte tavien meliore viei super alta perennis astra ferar, nomenuue 
 ent mdelehile nostrum. (This of Ovid I have paraphrased in English.) 
 
 "Aiid when I am dead ana gone, I And I shall be alive, 
 
 ■ Nee cinmmihi cornea flbra est. Per. * E manibus ilUs, Nascentur viola; PerslCat tnm„ik 
 
 Qui se crederet neniiiiem ulhi in re prffistantiorem. « Tanto fastn sr, Lit „f ii„ ; , '^.™'- '"■. P™-. >"• 
 
 seriptis suisexistimaret, lo. Vossins lih. 1. eap. 9. de hist. 4lutai?h^rit' rLnnI, "g'^* '"'™°'* 
 Poota aut Orator, qui quenquain se meUorem arbitrare ur c ('?, *•, h ^^-'on'S- ^. " Nemo unquam 
 
 Bophus, gloria; animal, et po'pitlaris aura; et?umorum venale maneipiZ ' ^ '""" 'Cj"?' r"">" ?""'" 
 
 (eeite; Palingen.llb. IS. ^loi. art. i o>.t. '■Od. \ u. 1. 3. Jamque opas e.xegi. Vadc, liber 
 
.Mem. 3. Subs. 14.] Vain-glory, Pnde, Joy, Praise. 195 
 
 And that of Eunius, 
 
 " Nemo me laclirymis decoret, neque funera Acta 
 Fax it, cur ? volito doeta per ora virum." 
 
 ■ Let none shed tears over me, or adorn my bier with 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 wUl be immortal. Typotius defamd, shall be famous, and well he 
 deserves, because he writ of lame ; and every trivial poet must be renowned, 
 
 " Plausuque petit clarescere vulgi." " 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/ecii; this causeth so many bloody 
 battles, "et noctes cogit vigilare serenas;'' "and induces us to watch dui'ing calm 
 nights." Long journeys, " Jlagnum iter intendo, seddat mild gloria vii-es," "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 Varro, 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 tliuir 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, quihus cor sapit, 
 they are " mad, empty vessels, funges, beside themselves, derided, etut Camelus 
 in proverbio quoerens cornua, etiam quas habebat aures aiaisit, ° their works 
 are toys, as an almanac out of date, ^ authoris pereunt garrulitate 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. '' puer ut sis vltalis 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 tEusebius 
 well observes, which have written in former ages, scarce one of a thousand's 
 works remains, nomina et llbri simul cum corporibus interierunt, their books 
 and bodies are perished together. It is not as they vainly think, tliey shall surely 
 be admired and immortal, as one told Philip of Macedon insultingly, after a 
 victoiy, that his shadow was no longer than before, we may say to them, 
 
 " N09 demiramur, sed non cum deside Tulffo, I " We marvel too, not as the TUlgar we, 
 Sed velat Harpyas, Gorgouas, et Furias." | But as we Gorgons, Hai-pies, or Furies see." 
 
 Or if we do applaud, honour and admire, quota p>a/rs, how small a part, in 
 re.«pect 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 ! 
 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, 
 eic'hteen times bigger than it 1 and then if those stars be infinite, and every 
 
 * In lib 8 I De ponte dejicere. t Sueton. llh. degram. i Nihil lihenter audiunt, nisi laudes 
 
 suas ' "EpisSe Nihil aliud dies noctesque cogitant nisi ut in studiissuis laudenturabhominibus. 
 
 - Ou!E maior dementia aut dici, aut excogitari potest, quiim sic ob gloriam cruciari 1 Insaniam istam, dominu, 
 loniri; fac a me. Austin, cons. lib. 10. cap. 37. » " As Camelus in the novel who lost his ears wliile lie 
 
 wiufluokingforapaLrofliorns." PMart. 1. 5. Dl. q Uor. Sat. 1. 1. 2. t Lib. eont. Philos, cap. 1. - 
 
196 Canisea of Melanehdy. [Part. 1. Sec. 2. 
 
 star there be a sun, as some will, and as this sun of ours hath his ]^anets about 
 him, all inhabited, what proportion bear we to them, and where's our glory ? 
 Orbem terra/mm victor Romanus hahehat, as he cracked in Petronius, all the 
 world was under Augustus: and so in Constantine's time, Eusebius_ brags he 
 governed all the worlA, universwn mundumprceclare admodum administ/ramt, 
 
 et ortmis orbis gentes Imperatori subjecti: so of Alexander it is given out, 
 
 the four monarchies, &c., when as neither Greeks nor Romans ever had the 
 fifteenth partof the nowknown world, nor half of that which wasthendescribed. 
 What braggadocioes are they and we then? quam brevis hie de nobis sermo, as 
 • he said, 'pudebit audi nominis, how short a time, how little a while doth this 
 fame of ours continue? Every private province, every small teiritory and city, 
 when we have all done, will yield as generous spirits, as brave examples in all 
 respects, as famous as oin-selves, Cadwallader in Wales, EoUo in Normandy, 
 Eobin Hood and Little John, are as much renowned in Sherwood, as Caesar in 
 Rome, Alexander in Greece, or his Hephestion, ° Omnis mtas omnisquepopuhis 
 in exempliimi et admiratio-aem 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 Lacedsemon, yet as his 
 mother truly said, plures habet Sparta Bracyda mdiores, 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 : calcamt sed aliofaatu: a company of 
 cynics, such as are monks, hermits, anachorites, that contemn the world, con- 
 temn themselves, contemn all titles, honours, of&ces : 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, scspe homo de vance glorice coniemptu, vanius 
 gloriatur, as Austin hath it, confess, lib. 10. cap. 38, like Diogenes, intus 
 ■gloriantv/r, 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 are swoln 
 full of pride, arrogancy, and self-conceit. And therefore Seneca adviseth his 
 friend Luciliua, " * 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. Ees imprimis 
 violenta est, as Hierom notes, this common applause is a most violent thing, 
 laudum placenta, a drum, fife, 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 coutaia himself, that if he be immoderately 
 commended and applauded, will not be moved?" Let him be what he will, 
 
 ■ Tul. Som. Scip. 'Boethius. » Pntean. Cisalp. hist.-lib. 1. ' Plutarch. Lycnrgo. 
 
 • Epist. 13. niud te adinoneo, ne eornm more facias, qui non proflcere, sed conapici cupiunt, nuce in taabltu 
 tuo, ant genere vitse notabilia sunt, asperum cultum et vitiosum caput, negligentiorem barbam indictum 
 argento odium, cubile humi positum, et qnicquid ad laudem perversa via sequitur, evita. ' y Per. 
 
 '• Quis vera tam bene modulo suo metiri senovit, ut eum assiduse et immodicie laudutiones non moveant i 
 Hen. Stcph. 
 
Mem. 3. Suba. 14.] Vain-glory, Pride, Joy, Praise. 197 
 
 those parasites will overturn him : if he be a king, he is one of the nine 
 
 worthies, more than a man, a god forthwith, *edictum Domini Deiqua 
 
 nostri: and they will sacrifice unto him, 
 
 " t divinos si tu patiaris honores, 
 
 Ultro ipsi dabimus meritasque sacrabinius aras." 
 
 If he be a soldier, then Themistocles, Epaminondas, Hector, Achilles, duo 
 fulmina belli, triumviri terrarum, &c., and the valour of both Scipios is too 
 little for him, he is invictissinms, serenissimus, multis trophceis ornatissimus, 
 naturce dominus, although he be lepus galeatus, indeed a very cowai-d, a milk- 
 sop, Jand as he said of Xerxes, postremus in pugnd, primus infugd, 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, ifcc. 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, &o., he will eviscerate himself like a 
 spider, study to death, Laudatas ostendit avis Junonia 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,h.e 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 immensum 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- 
 tioas man, some proud prince or potentate, si plus aequo laudetur (saith 
 "Erasmus) cristas erigit, exuit hominem, Deum se putat, he sets up his crest, 
 
 and will be no longer a man but a god. 
 
 II nihil est qnod credere de se 
 
 Non audet quum laudator diis ^qua 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 juhei), like the tt 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. ''Antonius the Poman 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 modem 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, stidtdjactaniid, 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. StuUitiam suam 
 
 * Mart. '^Sitroza. "If yon will accept divine honours, we will willingly erect and consecrate altars to 
 yon." $ Justin. *Livius. Gloria tantum elatus, non ira, in medios hostes irruere, quod conipletis maris 
 conspici se pugnantem, a muro spcctantibus, egregium ducebat. § " Applauded virtue grows apace, and 
 gloiy includes within it an immense impulse." f I demens, et saivas curre per Alpes. Aude Aliquid, 
 
 <!ic. ut pueris placeas, et declaraatio Has. Juv. Sat. 10. =In MoriiK Encom. || Juvenal. Sat. 4. 
 
 If" There is nothing which over-lauded power will not presume to imagine of itself." ** Sueton. c. 12. 
 
 in Domitiano. tt Brisonius. <■ Antoaius ab assentatoribus evectus Librum se patrem appellari jussit, 
 et pro deo se venditavit redimitus hedera, et corona veiatus aurea, et tliyrsum tenens, cothurnisquc succinctua 
 curru vclnt Liber pater vectus est Ale.iandriaB. Pater, vol. post. » Minerva nuptlas ambit, tanto fui'or^ 
 
 jercitus, at satellites mitteret ad videndum num dea in tijalamis venisset, 4c. 'Jiliau. 11. \2, 
 
I&8 Causes of Melancholy. ' [Part. 1. Sec.. 2; 
 
 produnt, &c., (saith *Pkt.ems) your very tradesmea if tliey 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 qiiite 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 axe so ravished 
 on a sudden ; and with vain conceits transported, there is no rale 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 
 fortime, to be too insolent, overmuch joyed. 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. 
 
 SuBSECT. XV. — Love of Learning, or overmuch study. With a Digression of 
 tlie misery of Scholars, and why the Muses are Melancholy. , 
 
 Leonaktus Fuchsius, Inslit. lib. iii. sect. 1. cap. 1, Easlix Plater, lib. iii. 
 de mentis alienat., Here, de Saxonia, Tract, post, de melanch. cap. 3, speak of 
 a "peculiar fury, which comes by overmuch study. Peruelius, lib. 1, cap. 18, 
 *puts study, contemplation, and continual meditation, as an especial cause of 
 madness: and in his 86 consul, cites the same words. Jo. Arculauus, in lih. 
 9, Jihasis ad Alnansorem, cap. 16, amongst other causes reckons up studium, 
 velieTnens: so doth Levinus Lemuius, lib. de occid. nat. mirac. lib. 1, cap. 16, 
 '"•Many men (saith he) come to tliis malady by continual tstudy, and night- 
 waking, and of all other men, scholars are most subject to it:" and such 
 Rhasis adds, "''that have commonly the finest wits." Cont. lib. 1, tract. 9. 
 Marsilius Ficinus, de sanit. tuendd, lib. 1, capj. 7, puts melancholy amongst one 
 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 
 cause calls Tristes Philosophos et severos, severe, sad, dry, tetric, are common 
 ejiithets to scholars: and °Patri tins therefore, in the in.stitution of princes, 
 would not have them to be great students. For (as Machiavel holds) study 
 weakens their bodies, dulls the spirits, abates their strength and courage ; and 
 
 * De mentis alienat. cap. 3. e Seqititnrque superbia forraam. Livius li. 11. Oraculura est, vivida ssepe 
 
 ingenia lu.xui-iare hac et evanescere, niuUosque sensum peiiitus amisiase. Homines jntuentur, ac si ipsi non 
 "esseiit homines. ^^ Galeus de Rubeis, civis noster faber ferrariiis, ob inventioneni iiistrumenti Coclefe olim 
 Archimedis dicti, pra; Iffititia insanivit. »Insania postmodum correptus, ob niiniam inde ai-rogantiam. 
 
 ^ Bene ferre magnam disce fortunam. Hor. Fortanam leverenter habe, quicunque repejite Dives ab exili 
 progrediere loeo. Ausouiiis. iProcessit squalidus et submissus, at hesterni diei gandlLini intemperans 
 
 liodie caatigai-et. «" Uxor Henr. 8. "Neutrius se fortunte extremum libcnter experturam dixit : Bed si 
 necessitas alterius snbinde imponeretur, optare se diificilein et advei-sam ; quod in hac nulli unquam defuit 
 solatium, in altera multis consilium, &c. Lod. Vives. o Peculiaiis furor, qui ex Uteris fit. p Nihil magis 
 auget, ac assidua studia, et profunda cogltationes. i Non desunt, qui ex jugi studio, et intempestiva 
 
 lucubratione, hue devenerunt, hi prse cajteris enlm plerunque melancliolia .-.olont iiifestari. + Siudy is a 
 
 continual and earnest meditation, applied to somethijig with great diaive. TuLly, ■■ Et illi qui suut subtiUs 
 4i.i,'enii, ct multa; praimeditationis, de facih iuciduut in melaiichu.iam. »0b studioruin Bolioitlldiilcm 
 
 llu. &. Tit 5. 
 
Mem. 3. Subs. 15.] Study, a Ccmse. 19^ 
 
 good scholars are never good soldiers, -whicli a certain Gotli well perceived, for 
 when his countrymen came into Greece, and would have burned all their books, 
 he cried out against it, by no means they should do it, " 'leave them that 
 plague, which in time will consume all their vigour, and 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 dimiuisheth the spirits, and so per cowsg^wejis produceth 
 melancholy. 
 
 Two main reasons 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 eflFects it. So did Trincavellius, 
 lib. 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 
 Forestus, observat. I. 10, observ. 13, in a young divine in Louvaine, that was 
 mad, and said "^he had a bible in his head:" Marsilius Ficinus de saniL 
 tuend. lib. 1, cap. 1, 3, 4, and lib. 2, cap. 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 his 
 lute, &c. ; 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 funicxdum nvniis 
 intendendo, aliquando 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 fi'oiji 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 superfiiious vapours cannot exhale," &c. 
 'The same reasons are repeated by Gomesius, lib. 4, cap. 1. de sale "Nymannus 
 orat. d,e Imag. Jo. Voschius, lib. 2, cap. 5, deiieste: and somethuig more they 
 add, that hard students are commonly troubled with gouts, catarrhs, rheums, 
 
 *GasparEns, Thosaiir. Polit. Apoteles. 31. Graicis hanc postern relinquitc, qu.^ dabium non est quin 
 brevi omneni iis vigorem ereptura, Martiosque spiritus c.xhaustura sit; ut ad arma tractanda plane 
 inhabiles futuri sint. " Kiioles, Turk, liist. * Acts, xxvi. 24. y Niiniis stndiis melancholicus 
 
 evasit, direns se Biblium in capita habere. ^ Cur melancholia assidua, crcbrisque deliramentis vexeutur 
 
 eorim aninii ut desipere cogantur. » Solers quilibet artifex instrumenta sua diligentissiine curat, peuicelios 
 pictor; raalleos incudesque faber ferrarius; miles equos, arma venator, auceps aves et canes, cytharam 
 cytharffidus, &c., soli musanim mystte tarn negligentes sunt, ut instrumcntum illud quo mundum universum 
 metiri solent, spiritum scilicet, penitus negligere videantur. **Arcus et arma tibi non sunt imitaniia 
 
 Di.inai. Si nunqri.am cesses tendere mollis erit. Ovul. ^Ephemer. ■ •* Contemplatio cerebrum 
 
 exsiccat et extinguit calorein naturalem, unde cerebrum fj'igidumet siccum evaditquod estmelancholicnm. 
 Acredlt ad ho", quod natura in contemplatione, cerebro prorsus cordique intenta, sfcomaehum hepariiue 
 dcstituit, unde ex aiinientis male cocti-s, sanguis cra^sus et niger efficitur, d.iiii nirr.in otio jueuib/oruia 
 •fiupci^ui vai|(jrcs nou ciualant. •'Cerebrum eisic.atur, corpora 5ensim^ra.ijiles.:uut. 
 
200 Cames of MdancMy. [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 Tostatus 
 and Thomas Aquinas's works, and tell me whether those men took pains ? 
 peruse Austin, Hierom, &c., and many thousands besides. 
 
 " Qui cupit optatam cnrsn contingere metam, I " He that desires this wished goal to gain. 
 
 Multa tulit, fecit(iue 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 jpro Archid 
 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 (I say) of 
 their healths, fortunes, wits, and lives. How much did Aristotle and Ptolemy 
 spend ? 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 1 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 aifairs and their own health, wealth, esse and bene 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, I. 3. consil. 36, et c. 17. Montanus, 
 consil. 233. ''Garceus de Judia. genit. cap. 33. Mercurialis co/wiZ. 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 " 
 
 -" statuEi tacitumius exit, 
 
 Plerumque et risu populum quatit."- 
 
 " ™ Obstipo capite, et flgentes lumine terram, 
 Munnui'a cum secum, et rabiosa silentia rodunt, 
 Atfiue experrecto trutinantur verba labello, 
 -^groti veteris meditantes somnia, gigni 
 I)e niliiio nihilum ; in nihiium nil posse reverti." 
 
 _« n ^vho do lean awry 
 
 " 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. 
 
 When, by themselves, they gnaw their murmuring, 
 
 And furious silence, as 'twere balancing 
 
 Itach word upon their outstretched lip, and when 
 
 They meditate the dreams of old siclc men, 
 
 As, *0ut of nothing, nothing can be brought; 
 
 And that whicla is, can ne'er be tum'd to nought.' " 
 
 Theii' heads, piercing the earth wth a fixt eye ; 
 
 Thus they go commonly meditating unto themselves, thus theysit, such is their 
 action and gesture. Fulgosus, I. 8, c. 7, makes mention how Th. Aquinas, 
 supping with king Lewis of France, upon a sudden knocked his 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 cachectici et nnnquam bene colorati, propter debilitatem digestivie facultatis mnltiplicantnr 
 in us superfiuitates. Jo. Voschius parte 2. cap. 5. de peste. s Nullus mihi per otium dies exit, partem 
 
 noctis studus dedlco, non vero somno, sed oculos vigilla fatigatos cadentesque, in operam detineo. 
 "Johannes Hanuschius Bohemns, nat. 151G. eruditus vir, nimiis studiis in Plirenesin incidit Montanus 
 instances in a Frenchman of Tolosa. ' Cardinalis Cfficius ; ob laborem, vigUiain, et diutuma studia factus 
 Mclancholicus k pers. Sat. 3. They cannot fiddle ; but, as Themistocles said, he could make a small town 
 become a great city. ■ Pers. Sat. » Ingenium sibi quod vanas desumpsit Athenas et septem studiis 
 
 ,aunos dedit, msenuitnue. Libns et curis statua tacitumius exit, Plerunque et risu populum Tmatit Hor 
 ep. 1 . hb. 2. - Translated by M. B. HoUday. « Thomas ruboie confusus dixit sc de ar|umento cogi'tasse. 
 
Mem. 3. Subs. 15.] Study, a Cause. 201 
 
 with the silver in king Hiero's crown, ran naked forth from the bath and cried 
 lujjjxa, 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 Lemuian lake, and asked at last where he was, Marul- 
 lus, lib. 2, cap. 4. It was Domocritus'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 Heraclitua, 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 eveiy 
 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 my time many scholars," saith 
 ^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 those 
 indulgent privileges of many noble princes, 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 morbi, luctus, curiEque laborqne 
 Et mctus, et malesuada fames, et turpis egestas, 
 Tevribiles visu formae" 
 
 ■* Grief, labour, care, pale sickness, miseries, 
 Fear, filtliy poverty, liunger that cries. 
 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. Nee sensit urbera captam, nee milites in donium irruentes, adeo intemus 
 8'udiis Sec. iSub Furiie larva circumivit urbem, dictitans se exploratorem ab inferis venisse, delaturum 
 deemonibus mortalium peccata. rPctronius. Ego arbitror in scholis stultissimos fieri, quia nihil eorum 
 
 qua in usu habemus aut audiunt aut vident. " Novi meis diebus, plerosque studiis literarum deditos, 
 
 qui disciplinis admodum abundabant, sed nihil civilitatis habentes, nee rem publ. nee domesticam regero 
 nflrant. Stupuit Paglarensis et furti vilicum accusavit, qui suem foetam undecim porcellos, asinam unum 
 duntaxat puUum enixam retulerat. * Lib. 1 . Epist. 3. Adhuc scholasticus tantum est ; quo geiiere 
 
 hominum, nihil aut est simplicius, aut sincerius aut melius. "Jure privilegiandi, qui oh cummuna 
 
 bunum abbreviant sibi vitam. * Virg. 6 JEa. 
 
S02 Causes of MelamMy. [Part. 1- Sec. 2. 
 
 yet if one ship return of four, he likelj makes a saving voyage. An husband- 
 man's gains are almost certain; qidbiis 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 Jit Mercurius : we can make 
 majors and officers 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 quilibet 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 notea, virum bonum, 6 divitem, point at a rich 
 man, a good, a happy man, a prosperous man, suniptuosb vestitum, Calamis- 
 tratum, bene olentem, magna temporis impendio constat licea laudatio, 6 virum 
 Uterarum, 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 informed, 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 p)uellam 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 hovv many diseases of body and 
 mind must they encounter ? 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, wealth, 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 
 iti 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 pound 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 "Hosauna" one day, and "Crucify him" the other; serving-mau- 
 like, he must go look a new master; if they do, what is his reward? 
 
 ." > H oc quoque te manet ut pueros elementa docentem I " At last thy snow-white age in suburb schools, 
 Occupot extremis in vicis alba senectiis." | Shall toil in teaching boys their grammarrules;" 
 
 Like an ass, he wears out his time for provender, and can show a stum rod, 
 .toijam tritam et laceram, saith % Hsedus, 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 faiiot:, &c. 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 
 I'ootory 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 if 
 he offend his good patron, or displease his lady mistress in the mean time, 
 
 "aUucetur Planta velut ictus ab Hercule Cacus, 
 Poncturque tbras, si quid tenta\'erit unquum 
 
 as Hercules did by Oacus, he shall be dragged forth of doors by the heels, 
 
 •Plutarch, vita ejus, Certum ajricolationis lucrum, &c. »Quotannis flunt consulci et proconsnlea : 
 
 •Rex etPoetaquotannisnon nascitur. f Mat. 21. y Hor. opist. 20 1. 1. 4: Lib. 1. de coutem. amor. 
 "Satyricou. *Juv. Sat. 5. 
 
.Hem. 3. Subs. 15.] 
 
 Study, a Cause. 
 
 -iO)?, 
 
 awaywith liiin. If he bend liis forces to some other stadios, with an intent to 
 be a 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 shojjs, 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 Ijanks 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 Jupiter into grasshoppers. And may be turned 
 •again. In Tylltoni Cicadas, aid 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 "manucodiatee, 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 are driven to hard shifts; from grasshoppers they turn humble-bees 
 and wasps, plain parasites, and make the muses, mules, to satisfy their hungei-- 
 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 |Xilander 
 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- 
 tues, whom they should rather, as ''Machiavel observes, vilify and rail at 
 downright for his most notorious villainies and vices. So they prostitute them- 
 selves !is fiddlers, or mercenary tradesmen, to serve great men's turns for a 
 small reward. They are Uke § 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 
 Ctesars, but for Suetonius and Dion? 
 
 1 Vixerunt fortes ante Ajramemnona 
 iluUi: sed oMines illachrymabiles 
 Urgentlir, ifcnutique longa 
 Nocte, carent quia vate sacro." 
 
 " Before pn'eat Agamemnon reign'd, 
 
 R.L-igii d kings as great as he, and brave, 
 "Whose huge ambition's now contain'd 
 
 In the sinall compass of a grave; 
 In endless night they sleep, unwept, unknown, 
 No bard they had to make all time their own." 
 
 the)'- are more beholden to scholai-.?, than scholars to them; but they under- 
 value them-selves, and so by those great men are kept down. Let them have 
 that encyclopaedian, all the learning in the world; they must keep it to them- 
 selves, " ITlive in base esteem, and starve, except they will submit," as 
 Budffius 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. = Aldrovandus de Avibus. 1. 12. Gesner, &c. * Liter.is habent queis sibi et 
 
 fortunie su£ nialedlcant. Sat. Monip. t Lib. de libris Propriis fol. 24. % Prajfat. translat. Plutarch. 
 
 ''Polit. disput. laudibns extollunt eos ac si virtutibus puUerent quos ob infinita scelera potius yituperare 
 oporteret. § Or as horses know not their strength, they consider not their own worth. e Plura 
 
 ex Simonidis familiaritate Hiero consequutus est, quam ex Hierouis Simonides. || Hor. lib. 4. od. a. 
 
 % Inter inertes et plebeios fere jacet, ultin^nm locum habens, nisi tot artis virtutisque insignia, turpitcr, 
 obnoxie, supparisitando fascibus subjecerit protervse insolcntisque potentlx, Lib. 1. de contempt, rerum 
 "fortuitaruui. 
 
204 Causes of Mdanclwly. [Part. 1. Sec. 2. 
 
 worship, or honour, like parasites," Qui tanquam mures alienum panem come- 
 dunt. For to say truth, artes hce non sunt lucrativm, as Guido Bonat that 
 great astrologer could foresee, they be not gainful arts these, sed esurienles et 
 famelicce, but poor and hungry. 
 
 " * Dat Galenus opes, dat Justinlanus honores, I " The rleh physician, honour'd lawyers ride, 
 Sed genus et species cogitur ire pedes ; " | Whilst the poor scholar toots 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 Calebs cur vixit in ffivum ? I " Why did Calliope live so long a maid ? 
 Nempe nihil dotis, quod numeraret, erat." | Because 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: 1 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." 
 
 "«Qui Pelago credit, magno se foenore tollit. 
 Qui pugnas et rostra petit, prsecingitur auro : 
 Vilis adulator picto jacet ebrius ostro, , 
 Sola pruinosis horret facundia pannis." 
 
 " A merchant's gain is great, that goes to sea; 
 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 perceiving 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, physio, 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, (fee, to be found of any note amongst them, because they had no 
 set reward or stipend, but every man betook himself to divinity, hoc solumin 
 votis hahens, opimum sacerdotium, a good parsonage was their aim. This was 
 the pi-actice 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 lucri, etfor- 
 mosior est cumulus auri, quam quicquid Gh-ceci Lalinique delirantes scripserunt. 
 Ex Iwc numero deinde veniunt ad gubernacula reipuh. intersunt et prcesunt con- 
 siliis regum, 6 pater, 6 patria ? so he complained, and so may others. For 
 even so we find, to serve a great man, to get an office 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 
 
 h»t^^f?S™',*'°*' ""• 'I" ?atyrlc3n. intrat senex, sed cultu non ita speciosns, ut facile appareret enm 
 hac nota hteratum esse, quos divites odisse sclent. Ego inquit Poeta sum : Quare ergo tam ma c vestitus es? 
 Propter hoc ipsum ; amor ingenii ncminem unquam divitem fecit. gPetrouius A?bltTr b Cr^s^ 
 
 paupertate animus, nilul eximmm ant sublime cogitare potest, ammnitates literarum, ant eleeantto 
 tEpTtol.qillt'lS'.t.'Ej.ll.' '' "*" '""'-"l™ videt, prim'a negligere, mox odiss'e iSciWr Si 
 
" Which have no skill hut prating aiTogance, 
 No learning, such a purse-milking nation : 
 Gown'd vultures, thieves, and a litigious rout 
 Of cozeners, that hauat this occupatioDj" 
 &c. 
 
 Mem. 3. Subs. 15.] Why (lie Muses are MdancMy. 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 1 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, quibus 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 sanicidm, 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; and as 
 "■ he said, litigious idiots, 
 
 ** Quibus loqnacis affatira arrogantije est^ 
 
 Peritiffi pariim aut nihil. 
 Nee ulla mica literarii salis, 
 
 Crumenimulga natio : 
 Loquuteleia turba, litiuni strophiK, 
 
 Maligna litigantium cohors, togati vultures, 
 Lavemffi alumni, Agyrtae," &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 ariddrepiantfame, 
 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, scientioe nomen, tot stimptibus partum et mgiliis,profiten dispudeat, 
 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 not 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 inagnam 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, vaniy hia^ ir>.m \i/j.!iii ««! (fiSw, 
 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 perjiwy, 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, cogiet ad furpia, enforcing to sin, will entangle him in simony 
 
 ' Ciceron. dial. * Epist. lib. 2. k Ja. Dousa Epodon. lib. 2, car. 2. ' Plautus. t Bard, 
 
 Argenis, lib. 3. " Joh. Howson 4 Norembria 1597, the sermon was printed by AraoW Hartfield. 
 
206 Causes of Melancholy. [Part. 1: Sec. 2. 
 
 and periury," wlien as the poet said, Invitatus ad hmc aliquis de pontenegaUt: 
 "abeg.'ar's brat taken from the bridge where 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, tliat are initiate divines, to find no better truits ot 
 .our labours, ° hoc est cur pcdles, cur quis non prandeat hoc est ? do we macerate 
 ourselves for this ? Is it for this we rise so early all the year long ? leap- 
 inar (as he saith) out of our beds, when we hear the bell rmg, 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 " 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 
 insanisjuvat impallescere chartis? If there be no more hope of reward, no 
 better encouragement, I say again, Frange leves calamos, et scinde Thalm 
 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 ouri,elves to any other 
 course of life, than to continue longer in this misery. fPrcestat dentiscalpia 
 radere, quam literariis monumentis magnatmn favor em emendicare. 
 
 Yea, but methinks I hear some man except at these words, that though 
 this be true which I have said of the estate of scholars, and especially of 
 divines, that it is miserable and distressed at this time, that the church suffers, 
 shipwreck of her goods, 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 mf 
 judgment, theirs is the greater fault, more apparent causes, and mucli 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; ineo infortunio potius quarn, 
 illorum sceleri, to J 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 part (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 Alexanden- ah Alexandra, Genial, dier. 
 
 I. 6. c. 16. made answer to Hieronimus Massaiuus, that wondered, quum plures 
 ignavos et ignohilea ad dignitates et sacerdotia promotos quotidih videret, when 
 other men rose, still he was in the same state, eodem tenore etfortund cui mer- 
 cedem laburum studiorumque deheri putaret, whom he thought to deserve as 
 well as the rest. He made answer, that he was content with his present estate, 
 
 •> Pera. Sat. 3. * E lecto exsilientes, ad subitum tintinnabuli plausum quasi falraine ten-iti. 1. ° Mart, 
 p Mart. f Sat. Menip. 1 Lib. 3. de cons. :j: I liad no money, I wanted impudence, 1 could not 
 
 Scramble, temporise, dissemble : non pranderet olus, &c. vis dicara, ad palpandum et adulandum penitus 
 insulsus, recudi non possum jam senior ut Sim talis, et tingi nolo, utcunque male cedat in rem meam et 
 obscm'us inde delitescam. § Vit. Crassi. nee facile judicare potest utrum paupjrior cum primu ad 
 
 Crassum, &c. .. _ 
 
Mem. 3. Subs. 15.] Study, a Cause. 207 
 
 was not ambitious, and although objurgabandus suam segnitieni accusaret, cum 
 obscurce sortis homines ad sacerdotia el pontificaius evectos, tkc, he chid him for 
 his backwai'diiess, yot he was still the same: and for my part (thougla I be not 
 worthy perhap.s 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 (wlien honours and oilices by the 
 emperor were offered unto him) to be talis Sophista, quam talis Magiitratus. I 
 had as lief be still Democritus junior, a,ud privus p>rivatus, si mild jam dare- 
 
 tur optio, quam talis fortasse Doctor, talia Dominus. Sed quorsum hcec'I 
 
 For the rest 'tis on both sides /aa'jiMS detestanduin, 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 tliis business; 1 name covetousness in the first place, as the root 
 of all these misoliiefs, 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 upon 
 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 prodigalitj' embezzled 
 their estates, to recover themselves, make a prey of tlie cliurch, robbing it, as 
 'Julian the apostate did, spoil parsons of tlieir revenues (in keeping half back 
 'as a great man amongst us observes) : "and that maintenance on which they 
 should live:" by means whereof, barbai'isni is iuoreaseJ, and a great decay of. 
 christian jjrofessors : for who will apply himself to tliese divine studies, his son, 
 or friend, when after great pains taken, they shall liave nothing whereupon 
 to live? But with what event do they these things? 
 
 " * Opesque totis viribus venamini, 
 At inde niessis accidit miseiTima." 
 
 They toil and moil, but what reap they? Tlrey are commonly unfortunate 
 families that use it, accursed in their progeny, and, as common ex]5erience. 
 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 judicious 
 tracts of Sir Henry Spelman, and Sir James Seuipili, 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 ccelo confandas; thunder, lighten, preach 
 hell and damnation, tell them 'tis a sin, thoy 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, optlme, they cry and applaud themselves with that miser, 'simul 
 ac nummos contemplor in arcd: 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, the;r 
 
 'Deum habent iratum.sibique mortem asternam acquinmt, aliismiserabilcraniinam. Serrariua in Josuam, 
 7. Euripides. ■ Nicepliorus lib. io. cup. 5. ' Lord Cook, in his Reports, second part, fol. 11. 
 
 *£m-ipidc3. " Sir Henry Spelman, de non tcmerandis Ecclesiis. ^ 1 Tim. 4. i - JiJov. 
 
208 Causes of Melancholy. [Part. 1. Sec. 3. 
 
 bones are fall of epieurean hypocrisy, and atheistical marrow, they are worse 
 than heathens. For as Dionysius Halicarnasseus observes, Antiq. Horn. lib. 7. 
 'Primum locum, &c. "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, &c. 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 poena sit correctio, et quasi adversis nialitia 
 liominum provocetv/r, crescit quotidie quod "puniatur : they are rather worse than 
 better, — iram atque animos a crimine suinunt, and the more they are corrected, • 
 the more they offend : but let them take their course, ^Eode, 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 wiH 
 produce no better effects. ""Let them lay it up safe, and make their convey- 
 ances never so close, look 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 .^Esop, 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 ignoranoo, and from thence contempt, successit odium in 
 literas ab ignorantid mdgi; 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 nescit dissimula/re, 
 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 nostra juvm^ 
 tute legitime instituilur Uteris i Quis oratores aut philosophos tangit 1 quis his- 
 toriam legit, illam rerum agendarum quasi animam ? prcecipitant pa/rentes vota 
 tua, &c. '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 otlier 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 
 
 • Prlmum locum apud omnes gcntes hatet patritius deornm cultos, et geniorum, nam hunc dlntissimb 
 cnstodiunt, tam Graeci quam Barbari, &c. ■Tom. 1. de steril. trium annorum sub Eli4 sermone. 
 
 » Ovid. Fast. = De male qiMesitis vix gaudet tertius hieres. a Strabo, lib. 4. Geog. • Nihil fiicilius 
 opes evertet, quam avaritia et fraude parta. Et si enim seram addas tali area, et exteriore janua et vecte 
 earn commimias, intus tamen fraudem et avaritiam, &c. In 5. Corinth. 'Acad. cap. 7. sAra 
 
 neminemhabet inimicumprEeterignorantem. i" He that cannot dissemble cannot live *Epist quest, 
 hb. i. epist. 21. Lipsins. ' Dr. King, in his last lecture on Jonah, sometime right reverend lord bishoB 
 
 Bf London. kQuibns opes et otittm, hi barbaro fastu literas contemnunt. 
 
Mem. 3. Subs. 15.] Study, a Cause. 209 
 
 otlier means to live, they tliink it concerns them not to know, or to trouble 
 themselves with it; a litter task for younger brothers, or poor men's sons, to 
 be pen and inkhorn 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 Csesar mended the year, and writ his own Commentaries, 
 
 - * media inter prselia semper, 
 
 Stellarum ccelique plagis, superisqae vacavit." 
 
 'Antonius, Adrian, Nero, Seve. Jul. &o. "" Michael the emjieror, 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 liominmn, 
 Phcebique sacerdos: but those heroical times are past; the Muses are now 
 banished in this bastard age, ad sordida 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 Mecsenas : princes' companions ; dear to them, as Anacreon to Poly- 
 crates ; Philoxenus to Dionysius, and highly rewarded. Alexander sent Xeno- 
 crates the Philosopher fifty talents, because he was poor, visu rerum, aut erv,- 
 ditione prmatantes viri, inensis olim reguin adhibiti, as Philostratus relates of 
 Adrian and Lampridius of Alexander Severus : famous clerks came to these 
 princes' courts, velut in Lycceuni, as to a university, and were admitted to their 
 tables, quasidivum 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), delectalus poetce 
 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 mininie egere solent, et disdplinas quas profiteiitur, soli a contempfu mndicare 
 possunt, they needed not to beg so basely, as they compel ""scholars in our times 
 to complain of poverty, or crouch to a rich chuff 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 miist be dieted, as horses to a race, not 
 pampered, '^Alendos volunt, non saginandos, ne mdioris mentis Jlammula extin- 
 guatur; a fat bird will not sing, a fat dog cannot hunt, and so by this depres- 
 sion of 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, Ma/rones, and 'tis a true saying still. Yet 
 oftentimes, I may not deny it, the main fault is in ourselves. Our academica 
 
 ♦Lncan. lib. 8. l Spartian. Soliciti de rebus nimis. ™Nicet. 1. Anal. Fumis lucubrationum 
 
 sordebant. " Grammaticis olim et dialectices jurisque professoribus, qui specimen eruditionis dedissent, 
 eadem dignitatis insignia decreverunt Imperatores, quibus ornabant heroas. Krasm. ep. Jo. Fabio epis. 
 Vien. t Probus vir et Philosophus magis prffistat inter alios homines, quam rex inclitus inter plebeios. 
 
 o lleinsius pi-aifat. Poeraatum. p Servile nomen Scholaris jam. ^ Seneca. ""liaud facil^ 
 
 eniergunt, &ic ^ Media quod noctis ab bora sedisti qua nemo faber, qu^ nemo sedebat, qui docet obUquo 
 lauaiu deducere ferro ; rara tamcn merces. Jnv. Sat. 7. 
 
 P 
 
210 Causes of Melancholy. [Part. 1. Sec. 2. 
 
 too frequently offend in neglecting patrons, as * Erasmus well taxeth, or ma,king 
 ill choice of them; negligimus oblatos aut amplectimur parum aptos, or if we 
 get a good one, non studemus muluis officiis favorem ejus alere, we do not ply 
 and follow him as we should. Idem niihi accidit Adolescenti (saith Erasmus) 
 acknowledging his fault, et gravissime peccavi, and so may 1 1 say myself, I 
 have offended in this, and so peradventure have many others. We did not 
 spondere mag^iatum favorihus, qui caperunt iios amiylecti, apply ourselves with 
 that readiness we should : idleness, love of liberty, inimodicus amor Ubertatis 
 effecit ut diu cum perfidis amids, as he confessetb, et pertinaci paupertale 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 Mseoenas take notice of Horace or Virgil 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. Inimodicce laudes concUiant invidiam, potius qua/m laiidem, 
 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 N"ero, Simonides to Hiero? how honoured? 
 
 *'*Sed htec priCls fuere, nunc recondita 
 Senent quiete," 
 
 those days are gone; Et spes, et ratio studiorum in Coesare 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 munificus, Jacobus 
 pacificus, mysta Musarum, Rex Platonicus : 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 
 Ca.to, Jam ipsum laudare nefas sit: and which § Pliny to Trajan, «S'erm te 
 carmina, honorque ceternus annalium, non hccc brevis et pudenda prcedicatio colet. 
 But he is now gone, the sun of ours set, and yet no night follows, Sol occubuit, 
 nox nulla sequuta est. We have such another in his room, \\aureiis alter. 
 Avulsus, similifrondescit virga metallo, and 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 rarinantes 
 in gurgite vasto. But they are but few in respect of the multitude, the major 
 part (and some again excepted, that are indifferent) are wholly bent for hawks 
 and hounds, and carried away many times with intemperate lust, gaming and 
 drinkmg. If they read a book at any time (si quod est interim otii a venatu, 
 poculis, aled, scortis) 'tis an EngUsh Chronicle, St. Huon of Bordeaux, Amadis 
 
 beenlht.^''?^!' "''^°- '' , X^^ ^ *?,"^ ^" °"''''" ^'^ Pi* myself forward, I might have haply 
 
 SVIvl cent^PH in r """^ "^ ""^ °'l"^' vr ' Catullus, Juven. J AU our hope^ and Inducements ti 
 
 St TpaneSr il Virdi " '^™" °™ ^"'^'"^ ^"= '"""^^> ""'o ^'"'"^ luUentiorem 
 
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, 
 sing some choice outlandish tunes, discourse of lord.% ladies, 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 worshipful 
 titles : wink and choose betwixt him that sits down (clothes excepted) and 
 him that holds the trencher behind him : yet these men mxist be our patrons, 
 our governors too sometimes, statesmen, magistrates, noble, great, and wise 
 by inheritance. 
 
 Mistake me not (I say again) Vos, 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 ingeniiously confess, many well-deserving patrons, and true patriots, 
 of my knowledge, besides many hundreds which I never saw, no doubt, or 
 heai-d of, pillars of our commonwealth, ^ whose worth, boiinty, 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 debauched, cor- 
 rupt, covetous, illiterate crew again, no better than stocks, merum pecus 
 (testor Deum, non mihi videri dignos ingenui hominis appellatione), barbarous 
 Thracians, et quis ille thrax qui hoc neget i 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 a common- 
 wealth j 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 J 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 Cerberus 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 Homes venalia (all things are venal at 
 Eome), '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 offisr himself, approve his 
 *" worth, learning, honesty, religion, zeal, they will commend him for it; but 
 * prohitas laudaiur et alget. If he be a man of extraordinary parts, they will 
 flock afar off to hear him, as they did in Apuleius, to see Psyche : multi mortales 
 confluebant ad videndum sceculi decus, speculurn gloriosum, laudaiur ah omni- 
 bus, spectatur ah omnibus, nee quisquam non rex, non regius, cupidus ejus nup- 
 tiarum petitor accedit; mirantur quidem divinam formwm, omnes, sed ut si- 
 mulacrum fabre 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 maixy her, quod 
 indotata, fair Psyche had no money. "iSo they do by learning; 
 
 _ ddidicit jam dives avarus 
 
 Tantum admirari, tantum laudare disertos, 
 Ut pueri Junouis avem " 
 
 'Tour rich men have now leam'd of latter days 
 
 T' admire, commend, and come together 
 To liear and see a wortliy scholar speak. 
 As childi-en do a peacocli's leather." 
 
 "Rams cnim ferme sensns communis in ilia Fortuna. Juv. Sat. 8. y Quis enim generosum dixerit 
 
 bunc que Indignus genere, et praiclaro nomine tantum, Insignis. Juv. Sat. 8. "1 have often met with 
 
 myself and conferred with divers worthy gentlemen in the countiy, no whit inferior, if not to be preferi-ed 
 for divers kinds of learning to many of our academics. ■ Ipse licet Miujis venias comitatus, Homere, Nil 
 tamen attuleris, ibis, Homere, foras. <• Et legat historicos auctores, noverit omnes Tanquam ungues 
 
 digitosque suos. Juv. Sat. 7. * Juvenal. "= I'u vero licet Orpheus sis, saxa sono testudinis emolliens. 
 nisi plumbea eorum corda, auri vel argenti malleo emollias, &c. Salisburiensia Policrat. lib. 6. o. 10.-- 
 *Juven. Sat. 7. 
 
212 Causes of Melancholy. [Part. 1. Sec. 2, 
 
 He shall liave 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 xndotatus, he 
 hath no money. Or if he do give him entertainment, let him be never so well 
 qualified, plead affinity, consaaguinity, sufficiencj^ he shall serve seven years, 
 as Jacob did for Rachel, before he shall have it. ^f he ^vlll enter at first, he 
 must yet in at that Simoniacal gate, come off soundly, and put m good sewirity 
 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, or accept of what he will give, he 
 is welcome; be conformable, preach as he will 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 operculum, 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 ij^sos tanquam canes ad mensas suas enutriunt, 
 eorumqiM impudentes Venires iniquarum ccenarum reliquiis differtiunt, iisdim 
 pro arhitrio abutentes: Rich men 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 pleasiire, 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 beat." If the patron be 
 precise, so must his chaplain be ; if he be papistical, his clerk must be so too, 
 or else be turned oxit. 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, we 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 Begince; he 
 was no sooner inducted, but instantly sued, ocepimusque (tsaith he) strenuk 
 litigare, et irnplacabili bello confllgere: 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 ofiicers, fieeced by those greedy 
 harpies to get more fees; we stand in fear of some precedent lapse; we fall 
 
 Euge liene, no need, Dousa epod. lib. 2 — dos ipsa scientia sibique oonfriarium est. ' Quatuor ad porfas 
 Ecclesias itus ad omnes; sanguinis aut Simonis, pi-iEsalis atque Del. Holcot. sLib. contra Gentiles de 
 
 Babila martyve. h PrsBsoribunt, imperant, in ordinem cogunt, ingenium nosti-um prout ipsis videbitur, 
 
 astnngunt et relaxant ut papilionem pueri aut bruchum fllo demittunt, aut attrahunt, nos h. libidine sua 
 pendere aiquum censentes. Heinsius. * Job. 5. f Epist. lib. 2. Jam suffectus in locum demortui, 
 
 protmus exortus est adversarius, &c., post multos labores, sumptus, &c. 
 
Mem. 3. Subs. IJ.] Study, a Cause. 213 
 
 amongst refractory, seditious sectaries, peevisli puritans, perverse papists, a 
 lascivious rout of atheistical Epicures, tliat 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 com pelled by long suit ; Laid clericis 
 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 liis life ; and put case they be quiet lionest men, make 
 the best of it, as often it falls out, from a polite aiid terse academic, he must 
 turn rustic, rude, melancholise alone, learn to forget, or else, as many do, 
 become maltsters, graziers, chapmen, &c. (now banished fi'om the academy, all 
 couamerce of the muses, and confined to a country village, as Ovid was from 
 Rome to Pontus), and daily converse with a company of idiots and clowns. 
 
 Nos interim quod attinet {nee e/iim immunes ah hac noxa sumus) idem, 
 reatus manet, idem nobis, etsi non muUb gravins, crimen objici potest: 7iostra 
 enim culpa sit, nostra incurid, nostra avaritid, (luod tarn frequentes, fatdrnque, 
 fiant in Ecclesid nutidinationes, templum est vsenale, deusque) tot sordes i/ite- 
 hantur, tanta grassetur impietas, tanta ncqnkia, tarn insanus mtseriarum 
 Euripus, et turbarum cestuarium, nostra inqiiam, omnium {Academicorutn im- 
 primis) vitio sit. Quod tot Resp. malis afficiatur, a nobis seminarium ; ultrd 
 malum hoc accersimus, et qudvis contumdia, qudvis interim mi-serid digni, qui 
 pro virili non occurrimus. Quid enim fieri posse speramus, quum tot indies 
 sine dclectu pauperes alumni, terra fiUi, et ciijuscunque ordin.es homunciones ad 
 gradus certatim admittantur'? qui si definitionem, distinctionemque unam aut 
 alteram memoriter edidicerint,et pro more tot amios in dialecticd posuerint,no7i 
 refert quo profectu, quales demum sint, idiotcs, nugatorcs, otiatores, aleatores, 
 compotores, indigni, libidinis voluptatumque administri, "Sponsi Penelopes, ne- 
 buloneSjAlcinoique," modd tot annos in academid insumpserint, et sepro togatis 
 nenditarint; lucri causa, et amicorum intercessu prcBsentantur : addo etiam 
 et magnificis nonnunquam elogiii morum et scienticB: et jam valedicturi 
 testimonialihus liisce liiteris, amplissime conscriptis in eorum gratiam hono- 
 rantur, ab iis, qui Jidei sucb et exisf.imationis jacturatn proculdubio faciunt. 
 Doctores enim et professores {quod ait ' ille) id iinum curant, nt ex professio- 
 nibus frequentibus, et tumultuariis potiiis quam legitimis, commoda sua pro- 
 mo veant, et ex dispendio publico suu m faciant i ucrementum. Id solum in votis ha- 
 bent annul plerumque magistratus,ut ab iacipientiumnumero^ pecunias emui- 
 gant, nee multum interest qui sint, literalores an literati, modd pingues, nitidi, ad 
 aspectum speciosi, et quod verbo dicam, pecuniosi sint. ' Philosophastri licen- 
 tiantur in artihus, artem qui non hahent,* Eosque sapientes esse jubent, qui 
 nulla pr^diti sunt sapientia, et nihil ad gradum praeterquam velle adferunt. 
 Theologastri {solvant modo) satis superque docli, per omnes honorum gradus 
 evehuntur et ascendunt. Atque hincfit quod tarn viles scurrcc, tot passim idiotcB, 
 literarum crepusculo positi, larva pastorum, circumforanei, vcigi, barbi, fungi, 
 crassi, asini, merum pecus, insacrosanctos theologice aditus, illotispedibus irrum- 
 pant,prceterinverecundamfrontemadferentes nihil, vulgares quasdam quis- 
 quilias, et scholarium quadam nugamenta, indigna qua vel recipiantur in 
 triviis. Hoe illud indignum genus hominum et famelicum, indigum, vagum, 
 ventris mancipium, ad stivam potiiis relegandum, ad haras aptius quam ad 
 aras, quod divinas hasce literas turpiter prostituit ; hi sunt qui pulpifa com- 
 plent, in ades nobilium irrepunt, et quum reliquis vita destituantur subsidiis, 
 ob corporis et animi egestatem, aliarum in repub. partium minime capaces 
 sint; adsaeram hanc anchorameonfugiunt,sacerdotium quovismodd captantes, 
 non ex sinceritate, quod ™ Pardus ait, sed cauponantea verbum Dei. Ne quis 
 
 ' Jiin, Acad. cap. 6. ^ Accipiamus pccuniain, demittamus asinuTn ut apud Patavinos, Tt-ilos. ' Hos 
 
 noa ita pridem perstrinxi in Philosophastro, Comasdia Lathia, in uEde Cliristi Oxon. publico habita, Aimo 
 1617. Feb. 16. * Sat. Menip. "■ -z Cor. ii. 17. 
 
214 Causes of Melancholy. [Part. 1. Sec. 2. 
 
 interimviris bonis detr actum quid putet,quos hahetecclesiaAnglicanaquamplu- 
 rimos, egregie doctos, illustres, inta^tcB famcB homines, et plures forsan quam 
 qucevis Europce. provincia; ne quis aflorentissimis Academiis, qua vivos undi- 
 qudque doctissimos, omni virtutum genere suspiciendos, abunde producunt. Et 
 multo plures utraque hahitura, multo splendidior fuiura,si nan hasordes splen- 
 didum lumen ejus obfuscarent, obstaret corruptio, et cauponantes qucedam har- 
 pyce, proletariique bonum hoc nobis non inviderent. Nemo enim tam cceca 
 mente, qui non hoc ipsum videat: nemo tam stolido ingenio, qui non intelligat; 
 tam pertinaci judicio, qui non agnoscat, ab his idiolis circumforaneis, sacram 
 pollui Theologiam, ac ccelestes Musas quasi prophanum quiddam prostitui. 
 Viles animse et effrontes (sic enim Lutherus ° alicubi vocat) lucelli causa, ut 
 muscse ad inulctra,ad nobilium et heroum mensas advolant, in spem sacerdotii, 
 cujusUbet honoris, officii, in quamvis aulam, urbem se ingerunt, ad quodvii se 
 
 ministerium componunt. " Ut nervis alienis mobile lignum Ducitur" 
 
 Hor. Lib. II. Sat. 7. ° ofEtm sequentes, psittacorum more, in prsedas 
 spem quidvis effiitiuiit : obsecundantes Parasiti ('•'Erasmus ait) quidvis docent, 
 dicunt, scribunt, suadent,et contra conscientiam probant,non ut salutaremred- 
 dant gregem, sad ut magnificam sibi parent fortuuam. "^ Opiniones quasvis et 
 decreta contra verbum Deiastruunt,nenonoffendantpatronum,sodutretineaiit 
 favoreiQprooerum,etpopuli plausum, sibique ipsis opes accumulent. Eo etenim 
 plerunque atiimo ad Theologiam accedu?it, non ut rem divinam, sed ut suam 
 faciant; nonadEcclesicsbonumpromovendum,sed expilandum; qu<Brentes,quod 
 Paulus ait, non quae Jesu Christi, sed quse sua, non domini thesaurum, sed ut 
 sibi, suisque thesaurizent. Nee tantum iis, qui vilioris fortunce, et abjectm 
 sortis sunt, hoc in usu est: sed et medios, summos, elates, ne dicam Epi- 
 scopos, hoc malum invasit. "'' Dicite, pontifices, in sacris quidfacit aurumf 
 ' summos SEepe viros transversos agit avaritia, et qui reliquis morum probitate 
 prcelucerent ; kifacem prceferunt ad Simoidam, et in corruptionis hunc scopu- 
 tum impingentes, non tondent pecus, sed deglubunt, el quocunque se conferunt, 
 expilant, exhauriunt, abradunt, magnum, fumcB sua, si non anima naufragium 
 facientes; ut non ab infimis ad summos, sed a summis ad infimos 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 
 accepit, si non acoipit, non habet, et si non habet, nee gratus potest esse ; 
 tantum enim absunt istorum nonnulli, qui ad cla.vum sedent, apromovendoreli- 
 quos, ut penitus impediant, probe sibi conscii, quibus artibus illic pervenerint. 
 * Nam qui ob literas emersisse illos credat, desipit ; qui vero ingenii, eruditio- 
 nis, experientise, probitatis, pietatis, et Musarum id esse pretium putat (quod 
 olim reverd fuit, hodie promittitur) pianissimo insanit. Vtcunque vel undecun- 
 que malum hoc originem ducat, non ultra quceram, ex his primordiis ccepitviti- 
 orum colluvies, omnis calamitas, mnne miseriarum agmen in Ecclesiam inve- 
 hitur. Hinc tam frequens simonia, hinc ortce querelce, fraudes, imposturoe, ab 
 hocfonle se derivdrunt omnes nequitiae. Ne quid obiter dicam de ambitione, 
 adulatione plusquam aulicd,ne tristi domiccenio labor ent, de luxu, defcedonon- 
 iiunquam vita exemplo, quo nonnullos offendunt, de compotatione Sybariticd, 
 &c. hinc ille squalor academicus, tristes hac tempestate OamensE, quum quivis 
 homunculus, artium ignarus,his artibus assurgal, hunc in modum promoveatvr 
 et dltescat, ambitiosis appellalionihus insignis, et multis dignitatibus augustus 
 vulgi oculos per string at, benk se habeat, etgrandia gradiens majestatem quon- 
 dam ac amplitudinem prcB seferens, miramque solicitudinem, barbd reverendus, 
 toga nitidus, purpura coruscus, supetlectilis splendore, etfamulorum nuniero 
 maxime conspicuus. Quales statuse (quod ait ' ille) quse sacris in aedibus 
 
 ™ Comment, in Gal. o Heinsius. p Ecclesiaat. i LntU. in GaJ. r Pers. Sat. 2. " Sallust. 
 
 *iiat. Slenip. 'Budajus de Asse, lib. 5. 
 
Mem. 3. Subs. 15.] Study, a Cause. 215 
 
 columnis imponuntur, velut oneri ceclentes videntur, ac si insudarent, quum 
 revera sensu sint carentes, et nihil saxeam adjuvent firmitatem : atlnntes videri 
 voluntj quum sintstatum lapide<E, umbratiles revera horn unciones, fungi, forsan 
 et bardij nihil a saxo differentes. Quum interim docti viri, et vitcs sanctioris 
 ornamentis prcBdlii, qui cestum diei sustinent, his iniqud sorte serviant, minimo 
 forsan salario contenti, puris nominibus nuncupati, humiles^ obscuri^ multoque 
 digniores Ucet, egentes, inhonorati vitam privam privatum agant^ temdque 
 sepulti sacerdotio, vel in collegiis suis in ceteriium incarcerati^ inglorie delites- 
 cant, Sed nolo diutius lianc movere sentinam, hinc illm lachrymce^ lugubris 
 musarum habitus^ *hinc ipsa religio (quod cum Secellio dicam) in ludibrium et 
 contemptum adducit-ur, abjectum sacerdotium [alque hcec ubi fiunty ausim 
 dicere, efputldum "^ putidi dicterium de clero usurpare) putidum vulgiis, inops, 
 rude, sordidum, melauc/iolicum, miserum, despicabile, contemnoidum,* 
 
 * As for ourselves (for neither are we free from this fault) thesameguiltjthesamecrime, 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 sorJidness 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 oura of the University. We are tlie nursery 
 in which those ills are bred with which the state is atflicted; we voluntarily introduce them, and are deserving 
 ot every opprobrium and sutfering, since we do not afterwards encounter tliem according to our strength. 
 For what better can we expect when so many poor, beggarly fellows, men of every order, are reidily and 
 without election, admitted to degrees? AVho, 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, trifiers, 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 Pheacia's youth;" 
 
 only let them have passed the stipulatedperiod in the University, and professed themselves collegians : either 
 for the sake af profit, or througli the influence of their friends, they 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 honom-ed 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 who commence, whether 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 with 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 growling 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, unworthy 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 ministi-y, not from sincerity, but as St. Pau3 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 of 
 England may boast, learned, eminent, and of spotless fame, for they are more numerous in that than in any 
 other church of Europe : nor from those most learned universities which constantly send forth men 
 endued with every form of virtue. And these seminaries would 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 their usefulness. Nor can any one be so blind as not to perceive 
 this— any so stolid as not to understand it — any so perverse as not to acknowledge how sacred Theology has 
 been contammated by those notorious idiots, and the celestial Muse treated with profanity. Vile and 
 shameless souls (says Luther) for the sake of gain, like flies to a milk-pail, crowd round the tables of thq 
 nobility in expectation of a church living, any oflSce, 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 plaj'cd." 
 
 Following the paste as the parrot, they stutter out any thing in hopes of reward : obsequious parasites, says 
 Erasmus, teach, say, write, admire, approve, contrary to their convcition, anything you please, not to benefit 
 the people but to improve their own fortunes, Tliey 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 gi'eat, 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 treasure 
 of their Lord, but the enrichment of themselves and their followers. Nor does this evil belong to those of 
 humbler birth and fortunes only, it possesses the middle and higher ranks, bishops excepted, 
 
 " Pontiflfs, tell the efficacy of gold in sacred matters I " Avarice often leads the highest men astray, and 
 men, admirable in all other respects: these find a salvo for simony; and, striking against this rock of 
 corruption, they do not shear but flay the flock; and, wherever they teem, plunder, exhaust, raze, making 
 ship^v^eck of their reputation, if not of their souls also. Hence it appears that this malady did not flow 
 
 ♦ Lib, de rep. Gallomm. " Campian. 
 
216 Causes of Melanclioly. [Part. 1. Sec. 2, 
 
 from the humblest to the highest classes, but vice versd, so that the maxim is true although spoken in jost — 
 " he bought first, therefore has the best right to sell." For a Siraoniac (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 not 
 possess one he cannot confer one. So far indeed are some of those who are placed at the helm from 
 promoting others, that they completely obstruct them, from a consciousness of the means by which themselves 
 obtained the honour. For he who imagines that they emerged from their obscurity through their learning, is 
 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 sueh 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 flatteiy, 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 veiy arts rises, is 
 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 pm-ple, and respected also on 
 account of the splendour of his household and number of his servants. There are certain statues placed in 
 sacred editices 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, known by 
 honest appellations, humble, obscure, although eminently worthy, needy, leading a private life withont 
 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 in filthy 
 witticism of the filthy) a foetid crowd, poor, sordid, melancholy, miserable, despicable, contemptible. 
 
 MEMB. IV. 
 
 SuBSECT. I. — Non-necessa/ry, remote, outward, adventitious, or accidental 
 causes: as first from the Nurse. 
 
 Op 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 "Fernelius, "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 I. 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. Gambrice, I. 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. iLib. 1. c. 19. de mortonim eausis. Quas declinare licet 
 
 ant nulla necessitate utimur. y Quo semel est imbutarecensservabit odoi-em Testa diu. Hor. zSicut 
 valet ad flngendas corporis atque animi similimdines vis et natura seminis, sic quoque lactis proprietas. 
 >.eque id in hominibus solum, sed in pecudibus animadversum. Nam si ovium lacte hoedi, aut caprarum 
 a,!rni alerentur, constat fieri in hislanam duriorem, in illiscapDlum gigniseveriorem. ■ Adulta in 
 
 Krarum persequutione ad miraculum usque sagax. i> Tam animal quodlibet quam homo, ab ilia cujii-s 
 
 lacte nutritur, naturam contraliit. , Improba, inforrais, impudica, temulenta nutrix, &c. qaoiliam, in 
 
 nionbua efformandis, magnam siepe partem ingenium altricis et natura lactis tenet. 
 
Mem. 4. Subs. 1.] Kurse, a Cause. 217 
 
 dishonest, impudent, ^cruel, or the like, the child that sucksuponher breast will 
 be so too j" all other affections of the mind aud diseases are almost ingrafted, 
 as it were, and imprinted into the temperature of the infant, by the nurse's 
 milk; as pox, Icpi-osj', melancholy, itc. 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 made 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. Etsi delira fuerit ('one observes) 
 iiifantulum delirum faciei, if she be a fool or dolt, the child she nurseth will 
 take after her, or otherwise be misaffeoted ; which Franciscns Barbarus, I. 2. 
 c. ult. de re uxorid, proves at full, and Ant. Guivarra, lib. 2. de Marco Aurelio: 
 the child will sui-ely participate. For bodily sickness there is no doubt to be 
 made. Titus, Yespasian'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. 61. de lue vener. 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. 1 7. 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 natures infenijieries, 
 so * 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, conveiiientissimum est (as 
 Rod. 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, sis 
 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. Lcetce de institut. fil. Mag- 
 ninus part. 2. Reg. sanit. cap. 7. and the said Rodericus, 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 dUigent 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 
 
 iJ Hircanseqne admCrnnt ubera Tigres, Virg. «Lib. 2. de Csesaribus. 'Befla, c. 27. 1. 1. Ecdes. hist 
 cNe insitivo lactis alimento degeneret coi-pus, et animus corrurapatur. *Lib. 3. de civ. convers 
 
 •■ Stephanus. 'To 2. Nutrices non quasvis, sed maxima probas deliganius. ^ Nutrix non sit lascivd 
 
 »ut temulenta. Hler. iproliibendum ne stolidaljctet. "Pers. t Natrices interdum matribiis 
 
 sunt mellores. 
 
218 Causes of Mdancholy. [Pa-rt 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 Mercatus contends, Tom. 2. lib. 
 de morb. 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 clioioe be made of such a nurse. 
 SuBSECT. II. — EdMation a Cause of Melancholy . 
 
 Education, 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 cause; 
 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 spedris, 2Mrt I. cap. 5. ex inetu in morbos graves incir 
 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 * Pabius terms them 
 Ajaces Jlagelliferi, 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 
 quite pervert their temperature of body and mind: still chiding, railing, 
 frowning, lashing, tasking, keeping, that they a,re fracti animis, moped many 
 times weary of their lives, t nimia severitate deficiunt el desperant, and think 
 no slavery in the world (as once I did myself) like to that of a grammar 
 scholar. Prceceptorum hieptiis discruciantur ingenia puerorum, " 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 meticulosain necessitatem, and else- 
 where a martyrdom, and confesseth of himself, how cruelly he was tortured in 
 mind for learning Greek, mdla verba noveram, et scevis terroribus et pcenis, ut 
 nossem, instabafur mihi veliementer, I knew nothing, and with cruel terroi's 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 prcBoeptoris 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 raorbis capitis, cap. de mania; Hnud postrema causa siipputatnr educatio, inter lias mentis 
 abalienationis causas. Tnjiista noverca. * Lib. 2. cap. 4. fldem. Et quod maximd nocet, dum in 
 
 teneris ita timeut niliil conantur. o"The pupil's faculties are perverted by the indiscretion of th^ 
 
 master." r Pr?efat. ad Tcstam. i Plus mentis paedagogico supercilio abstulit, quam un^uam 
 
 prfficeptis suis sapientiae instillavit. 
 
Mem. 4. Subs. 3.] JSducatim, a Cause. 219 
 
 Others again, in that opposite extreme, do as great harm by their too much 
 remis,aiess, 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, ''irtejoto ^a<m lenitaa et faoUitas 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 ; 
 
 Ainat ? dabitur a me argentum ubi erit commodum. 
 Forea effregit ? restituentur : descidit 
 
 Vestem ? resarcietur Faciat quod lubet, 
 
 Sumat, consumatj perdat, decretum est pati." 
 
 But as Demeo told him, tu ilium corrumpi sinis, your lenity will be hisundoing, 
 prmvidere videor jam diem Ulum, quum, hie egens profugiet aliquo mUitatum, I 
 foresee his ruin. So parents often err, many fond mothers especially, dote so 
 much upon their children, like '.^Ssop's ape, till in the end they crush them to 
 death, Corporum nutrioes animarum novercce, pampering up their bodies to the 
 undoing of their soids; 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, (Eoclus. cap. xxx. 8, 9,) become wanton, 
 stubborn, wilful, and disobedient ; rude, untaught, headstrong, incorrigible, 
 and graceless J " "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 
 Hpentious behaviour." Who is he of so little experience that knows not this 
 of Fabius to be true 1 " ^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," &c. 
 For these causes Plutarch in his book de lib. educ. and Hierom, epist. lib. 1, 
 epist. IT. to Lata de institut. Jili<B, 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. so, 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. ' Cameratius em. 77. cent. 2. hath elegantly expressed it an emblem, perdit araando, &c. 
 
 °Prov. xiii. 24. " He that spareth the rod hates his son." ^Lib. 2. de consol. Tarn stult^ pueros 
 
 diligimus ut odisse potius videamur, illos non ad yirtutem sed ad injuriara, non ad eruditionem sed ad 
 luxum, non ad yirtutem sed voluptatem educantes. »Lib. 1. c. 3. Educatio altera natura, alterat animos 
 
 et voluntatem, atque utinam (inquit) liberorum nostrorum mores non ipsi perderemus, quum infantiam 
 statim deliciis solvimus : molHor ista educatio, quam indulgentiam vocamus, nervos omnes, et mentis et 
 corporis frangit ; fit ex his consuetude, inde natura. » Perinde aglt ac si quis de calceo sit solicitus, 
 
 pedem nihil curet. Juven Nil patri minus eat quam filius. « Lib. 3. de sapient : qui avaris 
 
 piedagogis pueros alendos dant, vel clauses in ccenobiia jejunare sislul et sapere, nihil aliud agunt, uisi ut 
 siJit vel non sine stultitia eruditi, vel non Integra vita sapientcs. 
 
220, Causes of MelancJwli/. [Part. 1. Sec. 2. 
 
 fears, and so doth Patritius, lib. 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, 
 humoiirs, 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 broughtbefore him, and troubles and affrights commonlymen and women, 
 young and old of all sorts." * Hercules de Saxonia calls this kind of melan- 
 choly {ah agitatione spirituum) by a peculiar name, it comes from the agitation, 
 motion, contraction, dilatation of spirits, not from any distemperature of ■ 
 humours, and produceth strong effects. This terror is most usually caused, 
 as ''Plutarch will have, " from some imminent danger, when a terrible object 
 is at hand," 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 qualtes, 
 
 PaviduiiKiue 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 rati 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 /j,o^/j,oXv^iia, which so terrify 
 their souls, or if they be but affrighted by some counterfeit devils in jest, 
 
 " § ut pueri trepidant, atque omnia CECCis 
 
 In tenehris 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 : {Dioscorides, I. 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 
 affrighted ran away ; one slovver than the rest, looking back, and seeing the 
 stirred carcase wag towards her, cried out it came after, and was so terribly 
 afirighted, 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 Rhine, saw a grave opened, and upon the siglit of a carcase, was so troubled 
 in mind that she could not be comforted, but a little after departed, and 
 
 » Terror et metns maxime ex iraproviso accedentes ita animum conimovent, ut spiritus nunquara recuperent, 
 gravioremque melancholiam terror facit, quam qute ah interna causa fit. Impressio tarn fortjs In spiritibus 
 humoribusque cerebri, ut extracta tota s.mguinea massa, aegre exprimatur, et hiee horrenda species melan- 
 choliie frequenter oblata mihi, omnes exercens, viros, juvenes, senes. *Tract. de melan. cap. 7. et 8 non 
 ab intemperie, sed agitatione, dilatatione, contractione, motn spirituum. b Lib. de fort, et virtut. , Alex. 
 pr.Tsertim ineunte periculo, ubi res prope adsunt terribiles. c Fit a visione horrenda, revera apparente, 
 
 vcl per insomnia, Platerus. «i A painter's wife in Basil, IGOO. Somniavit ftliura hello mortuum, inde 
 
 llelancholica consolari noluit. f Senec. Here. Get. e Quarta pars Comment, de statu religionis in 
 
 Gallia sub Carolo 9. 1572. f Ex occursu dsemonum aliqiii furore eorripiuntur, et experientia notum est. 
 
 JLib. 8. in Arcad. § Lucret. 8 Puellae extra urbem in prato concurrentes, &c. moesta et melancholica 
 doraum rediit per dies aliqiot vexata, dum mortua est. Plater. *» Altera trans-Rhenana ingressa sepul- 
 
 chrum recens apertum, vidit cadaver, et domum subito reversa putavit earn vocare, post paucot dies obiit, 
 proximo sepulchre coUocata. Altera patibulum sero prfEferien.s, metuebat ne urbe exclusa illic pernoctaret, 
 undo melauchollca facta, per multos annos laboravit. Platerus. 
 
•Mam. 4. Subs. 3.] Terrors and AJfrights, Causes. 221 
 
 was buried up. Platerus, observat. I. 1, a gentlewoman of the same citj'- saw 
 a fat hog cut up, when the entrails were opened, and a noisome savour ofF<inded 
 her nose, she much misliked, and would not lunger 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 s-ibi 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 facit, 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 sua 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 
 Rome. Augusta Livia hearing a few tragical verses recited out of Virgil, Tu 
 Marcellus eris, <i:c., fell down dead in a swoon. Edinus king of Denmark, by 
 a sudden sound which he heard, " ° was turned into fury with all his men," 
 Cranzius, I. 5, Dan. hist, et Alexander ah Alexandra I. 3. c. 5. Amatus 
 Lusitanus had a patient, that by reason of bad tidings became epilepticus, cen. 
 2. cura 90, Cardan subtil. I. 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 ""Beroaldua, 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 mortalihus, such a fearful noise, it made such a detestable smell, the 
 inhabitants were infinitely affrighted, and some ran mad. Audi rem atrocem, et 
 annalibus memorandam (mine author adds), hear a sti'ange 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 ' Fuscinnm in 
 Japona " 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 
 
 ' Subitna occursTis, inopinata lectio. " Lib. de auditione. * Theod. Prodromus, lib. 7. Amornm. 
 
 1 Efifuso cemena fugientes agmine turmas, Quis mea nunc inflat cornua Faunus ait. Alciat. embl, 122. 
 "•Jud. 6. 19. « Plntarchus vita ejus. o In furorera cum sociis versus. i' Subitarius terras motus. 
 
 iCoepit indedesiperecumdispendiosanitatis, inde adeo dementans, ut sibi ipsi mortem inferret. 'Historica 
 relatio de rebus Japonicis Tract. 2. de legat. regis Ciiinensis, a Lodovico Frois, Jesuita. A. 1596. Fusciui 
 de repente tanta aeria caligo et terras motus, ut multi capite dolcrent, plurimis cor moerore et melancholia 
 obrueretur. Tantum fremitum edebat, ut tonitru fragorem imitari videretur, tantamque, &c. In urbo 
 " Sacai tarn horriflous fuit, ut homines vix sul compotes essent \ senslbus abalienati, moerore oppress! tarn 
 hoiTeado spectacolo, Ac. 
 
222 Causes of Mdanchohj. [Part. 1. Sec. 2. 
 
 same time, and there was such a hideous noise withal, like thunder, and filthy- 
 smell, that their hair stared for fear, and their hearts quaked, men and heasts 
 were incredibly terrified. In Saoai, 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. IV. — Scoff's, Calumnies, hitter Jests, how they cause Melanclholy. 
 
 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 
 impunitatem fecit, are grievously vexed with these pasqiiilling 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 Demadcs : the Cajsars 
 themselves in Rome were commonly taunted. There was never wanting a 
 Petronius, a Lucian in those times, nor will be a Eabelais, an Euphormio, a 
 Boccalinus in ours. Adrian the sixth pope ' was so highly offended, and 
 grievously vexed with Pasquillers at Rome, 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, — gmus 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." Hino quam sit calamus scevior 'ense, 
 patet. The prophet David complains. Psalm oxxiii. 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. " Rebuke hath broken my heart, and I 
 am full of heaviness." Who hath not like cause to complain, and is not so 
 troubled, that shall fall into the mouths of such men? for many are of so 
 
 •Qntim anbit iUiu^ tristissiraa nootis Imago. • Qui solo a.spectu mediciniE raoveljatiir ad pnrmndnm. 
 
 » Sicut vlatoi-es si ad saxum impegeiint, aut nauta;, memores sui casus, non Ista mode quse offendunt, sed et 
 Simula horrent perpetuo et tremunt . Leviter volant, graviter vulnerant. Beruardus. « Ensis sauciat 
 coipus, mentem aerrao. i Sciatis eum esse qui anemine fere a!vi sui magnate, non illustre stipendimn 
 
 habuit,ne mores ipsorumSatyris suis notaret. Gasp. Barthius priefat. parnodid. ' . Jovius in vita ejus, 
 
 tuamZmolSVr°'" ' P? T"!?," ?""? f ■^^'^«"'!i' ?'^"''*™ f''^«<= laceratnm, decrevitque ideo sta- 
 tuamdemohn &o. "Plato, lib. 13. de legibus. Qui existimationem curant, poetas Tereantur, ouia 
 
 magnam ran habent ad laudandam et vituperandum. ^i»i«u>., i.ucii» rereuutur, ijuia 
 
Mem. 4. Subs, i.] Saqfs, Calumnies, bitter Jests, <i:c. 223 
 
 'petulant a spleen; and have that figure Sarcasmus so often in their mouths, 
 so bitter, so foolish, as "Baltasar CastUio notes of them, that "they cannot 
 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 guUeries 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 : 
 
 -duramodo risam 
 
 Excutiat sibi; non hie cuiquam parcit 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 hniissimus ingenii fructus, the froth of wit, as '■'XuUy 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 Deoimus, that scoffing pope, as Jovius hath registered in the Fourth 
 book of his life, took an extraordinary delight in humouring of silly fellows, and 
 to put guUeries upon them, "^ by commending some, persuading others to this 
 or that ; he made ex stolidis stultissimos, et maxinie ridiculos, ex stultis 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 ninny), they "'made him set foolish songs, and invent new ridicu- 
 lous precepts, which they did highly commend," 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, Proh Jupiter, 
 tu homo 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 vuhierat (but wounds deeply), especially if it shall proceed 
 from a virulent tongue, "it cuts (saith David) like a two-edged sword. They 
 
 <> Petulant! splene cachinno. cCurial. lib. 2. Ea quorundam est inscitia, ut quoties loqul, toties mordere 
 licere sibi patent. <• Ter. Eunuch. oHor. ser. lib. 2. sat. i. " Provided he can only excite laughter, 
 he spares not his best friend." 'Lib. 2. ^Deorat. h Laudando, et mira iis persuadendo. 'Et 
 
 vana inflatus opinione, incredibilia ac ridenda qusedara Musices praecepta co.nmentaretur, &c. ^ Ut voces 
 nudis parietibua ilUsiie, suaviaa ac acutiua resilirent. ' Immortalitati et glorise suce proi'Bus invWentes. 
 
224 Games of Melancholy. [Part. 1. 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 
 scojff, do it alone in mirth and merriment, and hold it optvmwm, aliendfrui 
 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 propheti" 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, CBrwmnarum incrementa sunt, they multiply grief, and as 
 °he perceived. In multis pudor, in multis iracundia, dec, many are ashamed, 
 many vexed, angered, and there is no greater cause or furtherer 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 
 Dabesso, and yours with Dabessus, a gallant young gentleman in the court, 
 whom Chidstina the queen loved. Tetigit id dictum Principis animum, these 
 words of his so galled the piince, 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 distaif 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 thence procured many miseries to the common- 
 wealth. Tiberius the emperor withheld a legacy from the people of Rome, 
 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 Rome 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 iis qui miberi sunt, et 
 cerumnosi, no jesting with a discontented person, 'Tis Castillo's caveat, ■■ Jo. 
 Pontanus, and 'Galateus, and every good man's, 
 
 "Play -with me, but hui-t me not ; 
 Jest with me, but shame me not." 
 
 Comitas is a virtue between rusticity and scurrility, two extremes, as affability 
 is between flattery and contention, it must not exceed ; but be still accom- 
 panied with that ' '^'^"0="^ or innocency, qua nemini nocet, omnem injv/ricB 
 oblationem aibhorrens, hurts no man, abhors all offer of injury. Though a man 
 be liable to such a jest or obloquy, have been overseen, or committed a foul 
 
 n2. 2aaB quiEst. 76. In'isio mortale peccatum. ■Psal. xv. 3, "Balthasar Castilio, lib. i. de aulico. 
 f-De seruioue lib. 4. cap. 3. i Fol. 65. Galateus. 'Tully Tiiso. quaist. 
 
Mem. 4. Subs, 5.] Loss of Liberty, Servitude, So. 225 
 
 fact, yet it is no good maimers or humanity to upbraid, to bit him in tho teeth 
 with his offence, or to scoff at such a one; 'tis aa old axiom, iurpis in rewm 
 omnis exprobratio* I speak not of such as generally tax vice, Barclay, Gen- 
 tilis, Erasmus, Agrippa, Pishcartus, &o., 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 Ule 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. 
 
 "nSet not thy foot to make the hlind 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 Liherty, Servitude, Imprisonment, how tliey cause 
 
 Melancholy. 
 
 To thLs 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, virtuous, and well qualified, because they 
 are theirs; our present estate is still the worst, we cannot endure one course 
 of life long, et quodmodo voverat, odit, one calling long, esse in honore juvat 
 mox displicet ; one place long, "■ liomce Tybur amo, ventosus Tybure Romam 
 that which we eame.stly sought, we now contemn. Hoc quosdam agit ad mor- 
 tem (saith '' Seneca) quod proposita scepe mutcundo in eadem revolvuntur, etnon 
 relitiquunt novitati locum : Fastidio coepit esse vita, et ipsus mundus, et subit 
 illud rapidissimarum ddiciarum, Quousque eadem, ? 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." iMart. lib. 1. epig. 35 
 « Tales joci ah injuriisnon possint discerni. Oalaceus fo. 55. " l^ybrac in his Quadraint 37. ' ^Ego 
 
 hujus niisera fatuitate et dementia contlictor. Tull. ad Attic, li. 11. y Misemm est aliena vivere 
 
 quauia. Juv. ' Crambaj bis coctie. Viuu me redde priori. "Hor. " De tran quill, anima; 
 
226 Causes </ Melanclwly. {Part. 1. Sec. 2. 
 
 they run round, without alteration or news, their life groweth odious, the wox-ld 
 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- 
 sirerl, 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 inorte, in servitute vivendum, as Hermolaus told Alexander in 
 ° Curtius, worse than death is bondage : * hoc animo scito omnes fortes ut 
 mortem servituti anteponant, All brave men at arms (Tully holds) are so affected. 
 '' Equidem ego is suin qui servitutem extremum omnium malorum, esse arbiiror: 
 I am he (saith Boterus) that account servitude the extremity of misery. And 
 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, thirst, and stripes, 
 without all hope of delivery? How are those women in Turkey aflected, 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, sufier 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 
 eat that bread of afiiiction, 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 Richard 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., ab illo die inconsolabili dolore in carcerecontabuit, 
 saith Matthew Paris, from that day forward pined away with grief. J Jugurtha 
 that generous captain, " brought to Rome in triumph, and after imprisoned, 
 through anguish of his soul, and melancholy, died."' 'Roger, Bishop of Salis- 
 bury, the second man from King Stephen, (he that built that famous castle of 
 
 Tf^h'''\ * Ttillins Lepido, Fam. 10. 27. « Botenis, 1. 1. polit. cap. 4. +Laet. descript. America. 
 « it tnere be any inhabitants. ' In Taxari. Interdiu quidem collum vinctum est, et manus constricta, 
 
 noctii vero totnm corpus vincitur, ad has miserias accidit corporis fetor, strepitus ejulantium, somni 
 m-evitas, Usee omnia plane molesta et iutoleraMlia. e In 9 Khasis. t WUliam the Conqneror's eldest 
 
 1?"' ^ ■ w?''^''^'' ^"°™^'" '"'^™Pho ductus tandemque in carcerem conjectus, animi dolore periit. 
 .• Camden in Wiltsb. miserum senem ita fame et calamitatibus in carcere fregit, inter mortis mecum, et vita 
 
 vvi.Hl wU Luj vLQ* 
 
Mem. 4. Subs. G.] Poverty and Want, Causes. 227 
 
 ''Devizes in Wiltsliire), was so tortured in prison with hunger, and all those 
 calamities accompanying such men, ^ut vivere nolmrit, morl nesaierit, 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 V., ad mortem fere melan- 
 cholvMS, saith Guicciardini, melancholy almost to death, aad that in an instant. 
 But this is as clear as the sun, and needs no further illustration. 
 
 SuBSSCT. VI. — Poverty and Want, Causes of Melancholy. 
 
 PovEKTT 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, tndy regenerate, and 
 contented man) it be donuvn 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, ca)ie pejus et 
 angue (worse than a dog or a snake), we abhor the name of it, * Paupertas 
 fuffitur, totoque arcessitur orhe, as being the fountain of all other miseries, cares, 
 woes, laboiu's, and grievances whatsoever. To avoid which, we will take any 
 pains, — extremes currit mercatar ad Indos, we will leave no haA'en, 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, tUve, 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 
 tjTannise, 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 : % Vhique tanti quisque quantum 
 habuitfuii. 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 
 what parentage, 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, § Luciau'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, — viultos numerabit amicos, all ''happiness 
 ebbs and flows with his money. He shall be accounted a gracious lord, a 
 Mecasnas, a benefactor, a wise, discreet, a proper, a valiant, a fortunate man, 
 of a generous spirit, Pullus Jovis, et gallincB filius albce : a hopeful, a good 
 man, a virtuous, honest man. Quando ego te Junonium puerum et matris 
 partum vere aureum, as ' TuUy said of Octavianus, while he was adopted 
 Csesar, and an heir "apparent of so great a monarchy, he was a golden child. 
 All 'honour, ofiices, applause, grand titles, and turgent epithets are put upon 
 him, omnes o-mnia 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, 
 
 1^ Vies, hodie. I Seneca. ™ Com. ad Hebrteos. nPavt. 2. Sect. 3. Memb. 3. oQucmut 
 
 diflicilem morbum pueris tradere formidamus. Plut. *Lucan. 1. 1. t -A-S in the silver mines at 
 
 Friburgli in Geimany. Fines Morison. % Euripides. § Tom. 4. dial, minore periculo solem quara 
 
 hunc defixis oculis licet intueri. p Omnis enim res, virtus, fama, decus, divina huraanaque pulchris 
 
 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 Atticura! 
 " Our young master, a fine towardly gentleman, God bless him, and hopeful ; why ? he is heir apparent to the 
 right worshipful, to the right honourable, &c. 1 nummi, nummi ; vobis hunc praistat honorem. 
 
 " Jixlnde sapere cum omues dicimus, ac quisque fortunam habet. Plaut., Pseud. 
 
2J8 Causes of Melancholy. [Part. 1. Sec. 2. 
 
 belong unto Mm, every man riseth to him, as to Themistocles in tlie Olympics, 
 if he speak, as of Herod, Vox Dei, nan 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 Eoman emperors, is 
 placed in his chamber. 
 
 -Secura naviget aura, 
 
 Fortunaraque suo temperet arbitrio : " 
 
 he may sail as he will himself, and temper his estate at his plea-sure, jovial 
 days, splendour and magniiicence, 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, uxorein ducat Danaen, + 
 when and whom he will, hunc optant geiwrum Rex et Regina — : — he is an 
 excellent "match for my son, my daughter, my niece, &c. Quicquid calcaverit 
 hie, Rosafiet, let him go whither he will, trumpets sound, bells ring, (fee, 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 exhilai'ate his person ! 
 
 '"•Da Trebio, pone ad Trebium, vis frater ab illis 
 lUbus ? . 
 
 What dish will your good worship eat of? 
 
 " .Jdulciapoma, [ " Sweet apples, and whate'er thy fields afford, 
 
 Et qnoscunque feret cultus tibi fundus honorea, Before thy Gods be served, let serve thy Lord." 
 
 Ante Larem, gustet venerabilior Lare dives." 1 
 
 What sport will your honour have 1 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, orchai'ds, terraces, gal- 
 leries, cabinets, pleasant walks, delightsome places, they are at hand : °in, 
 aureis lac, vinum in argenteis, adolescentulce 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 jubetur, he must have honour and 
 office in his coux-se: ^Nemo nisi dives honore dignus (Ambros. offic. 21.) none 
 so worthy as himself: he shall have it, atqiie 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 einitur diadema, 
 argento caelum panditur, denarius phUosophum condacit, nunimus jus cogit, 
 obolus literatum pascit, metaUum sanitalem conciliat, ces amioos 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 fovtuna, principum cubicnlis reponi solita. Julius Capitolinus vita Antonini. y Petronius. 
 
 * Theologi opulentis adherent, Jurisperiti pecuniosis, literati nummosis, liberalibus artifices. « Multi 
 
 ilium juvenes, multffi petiere puellas, f " He may have Danae to wife." » Dummodo sit dives, 
 
 barbarus ille placet. "^ Plut. in Lucullo, a rich chamber so called. c panis pane melior. 
 
 ■i Juv. Sat. 3. X Hor. Sat. 5. lib. 2. " Bohemus de Turcis et Bredenbach. f Euphoi-mio. 
 
 s Qui pecuniam habent, elati sunt animis, lofty spirits, brave men at arms ; all rich men are generous, 
 courageous. See. § Nummus ait pro me nubat Cornubia Romj:. || " a diadem is purchased with 
 
 gold; silver opens the way to heaven; philosophy may be hired for a penny ; money controls justice; one 
 Obolus satisfies a man of letters; precious metal procures health; wealth attaches friends," 
 
Mem. 4. Subs. 6] Poverty and Want, Causes. 229 
 
 vos sanos el divites post one relinquam, " It doth me good to tliink yet, thoun-h 
 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, Vas most virtuoiTS 
 and worthy of the place, ""not swiftness, or strength, or wealth, or friends car- 
 ried it in those days:" but inter optimos optimus, inter temper antes 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 Jovem. Let them be 
 epicures, or atheists, libertines, machiavelians (as they often are), " '' Et quam- 
 vis perjurus erit, sine gente, criientiis," 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 mani- 
 bus illis — nasceidur 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. 
 Ainhuhaiarum collegia, SfC. Trimalcionis topanta in Petronius recta in ccelwn 
 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 be adored for a god, as ° Cyrus was amongst 
 the Persians, oh splenclidiim apparatum, for his gay attires j 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 worshipful 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; ^ prout res nobis Jluit, ifa et animus sehabet; ''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 
 Uterus esurit, amicus molestus. " ' If he speak, what babbler is this?" Ecolus. 
 his nobility without wealth, is 'projecta vilior alga, and he not esteemed : nos 
 viles 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 
 jumen.ts,^M<«m stercus comedere with Ulysses' companions, and as Chremilus 
 
 'Non fnit apud mortales ullum excellentius certamen, non inter celeres celerrimo, non inter robustos 
 robustissimo, &c- ' Quicquid libet licet. ^ Hor. Sat. 5. lib. 2. ' Cum raoritur dives 
 
 conciuTunt undique civea : Pauperis ad funus vix est ex millibus unus. ^ Et modo quid fuit 
 
 ignoscat mihi genius tuus, noluisses de manu ejus nummos accipere. " He that >vears silk, satin, 
 
 velvet, and gold lace, must needs be a gentleman. o Est sanguis atque spiritus pecunia mor- 
 
 talibus. p Euripides. i Xenophon. Cyropa^d. 1. 8. ^ In tenui rara est facuiidia panno. 
 
 Juv. a Hor. "more worthless than rejected weeds." * Egere est offendere, et indigere scelestum 
 
 esse. Sat. Menip. 
 
230 Causes ofMelanchAy. [Part. 1. Sec. 2. 
 
 objected in Aristoplianes, ° salem lingere, lick salt, to empty jakes, fay chan- 
 nels, 'carry out dirt and dunghills, sweep chimneys, rub horse-heels, &c. I 
 say nothing of Tui-ks, galley-slaves, which are bought " and sold like jumeuts, 
 or those African negroes, or poor ''Indian drudges, qui indies hinc inde dffc- 
 rendis oneribus occwmbunt, nam quod apud nos boves et asini vehunt, trahunt, 
 ^c* Id omne misellis Indis, they are ugly to behold, and though erst spruce, 
 now rusty and squalid, because poor, '■immundasfjrtunas cequum est squalorem 
 sequi, it is ordinarily so. " ' Others eat to live, but they live to drudge," 
 ' servilis et misera gens nihil recitsare axidet, a servile generation, that dare 
 
 refuse no task. " ° Heus tu, Dromo, cape hocfiahellum, ventulum hinefacito 
 
 dum lavamus," 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, imolean, lousy, poor, dejected, slavishly humble ; and as " Leo Afar 
 observes of the commonalty of Africa, natura viliores sunt, nee apud suos duces 
 majore in precio quam si canes essent : 'base by nature, and no more esteemed 
 than dogs, miseram, lahoriosam, calaniitosam vitani agunt, et wiopem, infmli- 
 cem, rudiores asinis, ut e brutis plane natos dicas : no learning, no knowledge, 
 no civility, scarce common sense, naught but barbarism amongst them, belluino 
 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 Ufe, " ^ 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 summuin 
 bonum a pot of ale. There is not any slavery which these villains will not 
 undergo, inter illos plerique latrinasevacuant, alii culinariam cur ant, alii stabu- 
 larios agunt, urinatores, et id genus similia exercent, <fcc. 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- 
 loruin, etpulicwn numerum 2 as " he well followed it in Aristophanes, fleas and 
 lice, pro pallio vestem lacera/m, et pro pulvinari lapidem bene magnum ad caput, 
 rags for his raiment, and a stone for his pillow, ^ro cathedra, ruptce caput urnce, 
 he sits in a broken pitcher, or on a block for a chair, et malvae ramos propani- 
 bus 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 "i as Chremilus concludes his speech, as we poor men live now- 
 a-days, who will not take oxir life to be ° infelicit}', 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 tam barbarum, tam vile munus est, quod non lubentissimfe obire velit gens 
 
 vilissima. 'Lausius orat. in Hispaniam. J Laet. descript. AmericiE. *" Who daily faiul 
 
 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;," &c. 'Plautus. "Leo Afer, ca. ult. 1. 1. ediuit non ut bene' 
 
 vivant, sed nt fortiter laborent. Helnsius. i> Mimster de rnsticis Germanise, Cosmog. cap 27 lib 3 
 
 «Ter. Eunuch. 4 Pauper paries factus, quern caniculas commingant. = Lib. 1. cap. ult. 'Decs 
 
 omnes illis infensos diceres : tam pannosi, famefracti, tot assidue malls afflcluntur, tanquam pecora quibus 
 splendor rationis emortuus. e Peregrin. Hieros. t Nihil omnino meliorem vitam degunt, quam 
 
 ferae m Silvia, jumenta in terris. Leo Afer. ' Bartholomeus a Casa. ^ ortelius in Helvetia Qui 
 
 hab taut in Casia valle ut plurimiim latoml, in Oscella valle cultrorum fabri fumaril, in Vigetia sordidum 
 genus hommum, quod repurgandis caminls victum parat. i 1 -write not this any ways to upbraid or 
 
 ^oif at, or misuse poor men, but rather to condole and pitj- them by expressing, iic. " Chl-emilus, 
 
 act. 4. Plaut. "Paupertas durum onus miserlsmortalibus. 
 
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 froci 
 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, hard-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 gi'eater 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 require. Povertj' 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, ^ijobly 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, i stercore orti, e steraore victus, in 
 siercore ddiciwni, as they were obscurely born and bred, so they delight in 
 obscenity J tliey are not so thoroughly touched with it. Augustas animas 
 angusto 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 ia Eome 
 was by Scipio, Lselius, and Euiius, his great and noble friends. 
 
 "l^ii Publius Scipio profuit, nil ei Laslius, nil Furius, 
 Tres per idem tenipus qui agitabant nobiles facillimfe, 
 Horum ille opera ne doinum quidem liabuit conductitiam." * 
 
 "Tis generally so, Tempora si fuerint nuhila, solus eris, he is left cold and 
 
 comfortless, nuUus ad amissas ibit amicus opes, all flee from him as from a 
 
 rotten wall, now ready to fall on their heads. Pro v. xix. 4. "Poverty separates 
 
 them from their 'neighbours." 
 
 "iDum fortuna favet, Tultum servatis, amici, I "Whilst fortune fayour'd, friends, you smiled on me, 
 Cum cecidit, turpi vertitis ora fttga." | 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. 
 
 "z Quum coepit quassata doraus subsidere, partes I " When once the tottering house begins to shrink, 
 lu procUnata5 omne recumbit onus." j Thither comes all the weight by au 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 ine noti ad ignoti deserunf, as he com- 
 plained in the comedy, friends and strangers, all forsake me. Which is most 
 grievous, poverty makes men ridiculous, Nil hahel infelix paupertas durius in 
 se, quam quod ridiculos homines facit, they must endure "jests, taunts, flouts 
 
 oVexat censura columbas. p Deux ace non possunt, et sixcinque solvere nolunt : Omnibus est notum 
 qnater tre solvere totum. tiScandia, Afiica, Lituania. ""Montaigne, in his Essays, spealta 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. s Angustas animas animoso in 
 
 pectore versans. * "A narrow breast conceals a narrow soul." " Donatus, vib. ejus. *"PuhIiua 
 
 Scipio, Lailius and Furius, three of the most distingui.slied noblemen at that day in Kome, were of so little 
 service to him, that he could scarcely procui-e a lodging through tlieir patronage." v prov. xix. 7. 
 
 " Though he be instant, yet the/ will not." ^Pctronius. y ^'on est qui doleat vicem ut Peti'ua 
 
 Chrihtuoi, jurant se honiineni non novisse. 'Ovid, in Trist. iHurat. ^ Ter. Eunuchus act 2 
 
 cQuid quod luateriampraibet cuusamquejocandi: Si toga sordidasit, Juv. bat. 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 facere et pati. He must turn 
 parasite, jester, fool, cum desipieiitibus 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 '^JoiewiiorMw 
 stultitia perferenda est, and may not so much as mutter against it. He must 
 turn rogue and villain; for as the saying is, Necessiias cogit ad turpia, j)overty 
 alone makes men thieves, rebels, murderers, traitoi'S, assassins, " because of 
 poverty we have sinned," Eoclus. xxvii. 1. swear and forswear, bear false 
 witness, lie, dissemble, any thing, as I say, to advantage themselves, and to 
 relieve their necessities : ^Culpx scelerisque magistra est, when a man is driven 
 to his shifts, what will he not do ? 
 
 - si misenim fortuna Sinoneni 
 
 FInxit, vanura etiam mendacemque improba 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 nolint. ^ Plato, thei-efore, calls poverty, " thievish, sa- 
 crilegious, filthy, wicked, and mischievous:" and well he might. Por 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, murmur, and com- 
 plain. A great temptation to all mischief, it compels some miserable wretches 
 to counterfeit several diseases, to dismember, make themselves blind, lame, to 
 have a more plausible cause to beg, and lose their limbs to recover their 
 present wants. Jodocus Damhoderius, a lawyer of Bruges, praxi rerum cri- 
 minal 0. 112. hath some notable examples of such counterfeit cranks, and every 
 village almost will yield abundant testimonies amongst us; we have dum- 
 merers, Abraham men, &c. 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, &c., than to live without 
 
 " 1 In mare c»tiferum, ne te premat aspera egestaSj 
 DesUi, et h celsis corrue Cerne jugis." 
 
 "Much better 'tis to break thy neck. 
 Or drown thyself i' the sea, 
 Than suffer irksome poverty; 
 Go make thyself away." 
 
 A Sybarite of old, as I find it registered in "" Atheneeus, supping in Phiditiis 
 in Sparta, and observing their hard fare, said it was no marvel if the Lacedse- 
 monians were valiant men ; " for his part he would rather run 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 Eomans, " they did ex- 
 pose their children to wild beasts, strangle or knock out their brains against 
 
 *Hor. iinPhainis. _ eOdyss. 17. fidem. sMantnan. '" Since cruel fortune has made Sinon 
 poor, she has made him vam and mendacious." l De AfHca lib. 1 . cap. ult. k 4. de legibns furacissima 
 panpertas sacnlega, turpis, flagitiosa, omnium maloram opifex. ' Theognis. -Dipnosophist. lib. 12. 
 Millies potius moriturura (si quis sibi mente constaret) quam tam vilis et asrumnosi victfls communionem 
 habere. "Gasper VilelaJesiuta epist. Japon. lib. "Mat. Riccius expedit. in Sinas, lib. 1. c. 3. PVos 
 Bomani procreatos Alios fens et canibus exponitis, nunc straugulatis vel in saxum eliditis, &c 
 
Mem. 4. Subs. C] Poverty and Want, Causes, 233 
 
 a stone, in such cases." If we may give credit to 'Munster, amongst us 
 Christians in Lithuania, they voluntarily manoipate and sell themselves, their 
 ■wives and children to rich men, to avoid hunger and beggar}'; 'many make 
 away themselves in this extremity. Apicius the Roman, when he cast up his 
 accounts, and found but 100,000 crowns left, murdered himself for fear he 
 shovild 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, leai-ned, 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 ino'pid ad virtutem obsepta est via, 'tis hard for a poor 
 man to "rise, haud facile emergwnt, quorum virtutibus obstat res angusta domij 
 " The wisdom of the poor is despised, and his words are not heard." Eocles. 
 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 placcre diu, neque vivere canuina possimt, 
 Qiiai scribuntur aquse potoribxis" 
 
 " 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 sibi nunquam r^ec 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: Ob 
 inojnam morosi sunt, quibus est male, as Plutarch quotes out of Euripides, and 
 that comical poet well seconds, 
 
 " c Omnes quibus res sunt minus secundje, nescio quoraodo 
 Suspitiosi, ad contumeliam omnia accipiunt magLs, 
 Propter saam 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 redactiis, 
 
 Itaque h conspectu omnium abiit Grsciffi in terram ultimam." 
 
 Neither is it without cause, for we see men commonly respected according to 
 their means (§aw dives sit omnes quoerunt, nemo an bonus), and vilified if they 
 be in bad clothes. '^Philophfemen the orator was set to cut wood, because he 
 was so homely attired, "Terentius was placed at the lower end of Cecilius' 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 
 
 •iCosmog. 4. lib. cap. 22. vendunt liberos victu carentes tanquam pecora interdum et seipsos; ut apud 
 divites saturentTU- cibis. ' Vel honorum desperatione vel malorum pwpe^siune Traeti et fatigati, piures 
 
 violentas manus sibi infemnt. 'Hor. *Ingenio poteram superas volitare per arces : Ut me pliinia levat, 
 sic grave mergit onus. ° Terent. * Hor. Sat. 3. lib. 1. J " They cannot easily rise in the world who arc 
 pinched by poverty at home." 'Paschalius. »Petronius. "^ Herodotus vita ejus. Scaliger in poet. 
 Potentiorum gedea ostiatim adiens, aliquid accipiebat, canens carmiua sua, concomitante eum puerorum 
 choro. *Plautus Arapl. <= Xer. Act. 4 -Seen. 3. Adelph. Hegio. ')■ I-^oi'-it. vita ejus. :|: " Iteduced 
 to the greatest necessity, he withdrew from the gaze of the public to tlie most I'emote village iu Lireece." 
 §£implde8. <i Plutarch, vita ejus. eVitaXer. ^Gomesius, lib. 3. c. 21. desale. 
 
234 Causes of Mdcbncholy. [Part. 1. Sec. 2. 
 
 scorned his old familiar friend because of Ms apparel, ^Rominejn video pannis, 
 annisque obsitumi, Mc ego ilium contempsi prce me. King Persius overcome 
 sent a letter to *Paulus ^milius, the Roman general; Persius P. ConsuU, S. 
 but he scorned him any answer, taciie exprohrans fortunam suatn (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, Lord, neither riches nor poverty; feed me with food 
 convenient for me." 
 
 SuBSECT. VII. — A heap of other Accidents causing Melancholy, Death of 
 Friends, Losses, doc. 
 
 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 ohiefest. 
 
 Death of Friends^ Amongst which, loss and death of friends may chal- 
 lenge a first place, multi tristantur, as J Vives 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, 
 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 afflixit, 
 (which § Tully writ to Atticus) thy coming was not so welcome to me, as thy 
 departure was harsh. Montanus, cmisil. 132. makes mention of a country 
 woman that parting with her friends and native place, became grievouslymelan- 
 choly for many years ; and Trallianus of another, so caused for the absence of 
 her husband : which is an ordinaiy 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 
 quiet in mind, tUl they see him again. If parting of friends, absence alone 
 can work such violent efiects, what shall death do, when they must eternally 
 be separated, 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, extiuguisheth 
 all delights, it causeth deep sighs and groans, tears, exclamations, 
 
 (" dulce germen mati-is, 6 sanguis meus, 
 
 Eheu tepentes, &c. 6 flos tener.")II 
 
 howling,' roaring, many bitter pangs (^ lamentis gemituque et fcemineo ululatu 
 Tecta jremunt), and by frequent meditation extends so far sometimes, " '' they 
 think they see their dead friends continually in their eyes," ohservantes imagi- 
 nes, as Conciliator confesseth he saw his mother's ghost presenting herself still 
 before him. Quod nimis miserivolunt, hoc facile credunt, still, still, still, that 
 good father, that good son, that good wife, that dear friend runs in their minds : 
 Tutus animus hue una cogitations defixus est, all the year long/as^* Pliny com- 
 
 ETer. Eunnch. Act. 2. Seen. 2. • Liv. dec. 9. I. 2. tComineus. k He that hath 5(. 
 
 per aiitiinn coming in more than others, sconis him that hath less, and is a better man. ' Prov. xxx. 8. 
 J De iinima, cap. de niirore. § Lib. 12. Epist. || " Oh sweet offepring, oh my very blood; 
 
 oh tender flower," &c. 1[Virg. 4. j;n. ■ i" Pati-es mortuos coram astantes et Alios, &c. Jlarcellns 
 
 Dunatus. ^'^ lipisL lib. 2. Virginium video, audio, deftinctulu cogito, aiioquor. 
 
Mem. 4. Subs. 7.] Oilier Accidents and €h-ievances. 235 
 
 plains to Romamis, "methinks I see Virginius, I. hear Virginius, I talk with 
 Virginius," (fecTI 
 
 " * Te sine, vie miscro raihi. lilla nigra vidcntnr, 
 Pallentesque rosa^, nee dulcf rnbens hyacinthus, 
 Nullos nee myrtus, nee launis spirat odores." 
 
 They that are most staid and patient, are so furiously carried headlong by the 
 passion of sorrow in this case, that brave discreet men otherwise, oftentimes 
 forget themselves, and weep like children many months together, " t as if that 
 they to water would," and will not be comforted. They are gone, they are 
 gone; what shall I do? 
 
 " Abstulit atra dies et fanere mersit acerljo, | " Fountains of tears who gives, who lends me groans, 
 
 Quisdabit in lachrymasfontemmihi?quis satis altos i Deep siglis sufficient to express my moans? 
 
 Mine eyes are dry, my breast in pieees torn, 
 My loss so great, I eannot enough mourn." 
 
 Aecendet gemitus, et acerbo verba dolori 
 Exhaurit pietas oculos. et hiantia frangit 
 PeelBra, nee plenos avido siuit edere qucstus, 
 Magna adeo jactura premit," &e. 
 
 So Stroza Filius, 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 mails, mens ilia fatiscit, 
 Indomitus quondam vigor et eonstantia mentis." 
 
 How doth ' Quintilian complain for the loss of his son, to despair almost : Cardan 
 lament his only child in his book de libris pi'opriis, and elsewhere in many other 
 of his tracts, J St. Ambrose his brother's death? an ego possum non cogitare 
 de te, aut sine lachrymis cogitare? amari dies, oflehiles nodes, &c. " Can 
 I ever cease to think of thee, and to think with sorrow? O bitter days, O 
 nights of sorrow," &c. Gregory Nazianzen, that noble Pulcheria ! decorem, 
 <kc. flos recens, pullulans, &c. Alexander, a man of most invincible courage, 
 after Hephestion's death, as Curtius relates, triduumjacuit ad moriendum obsii- 
 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." " Eachel 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, Hy las; 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. "jEgeiis, signo lugubriJUii 
 consternatus, in tnare se pnBcijntem dedit, impatient of sorrow for his son's 
 death, drowned himself Our late physicians are full of such examples. Mon- 
 tanus, consU. 242. ° had a patient troubled with this infirmity, by reason of her 
 husband's death, many years together. Trincavellius, I. 1. c. li. hath such 
 another, almost in despair, after his "mother's departure, ut se ferme prcecipi- 
 tem daret; and ready through distraction to make away himself : and in his 
 Fifteenth counsel, teUs 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 the Koman empire, totus orhis 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 
 
 * Calphnmlus GriEcus. " Without thee, ah I wretched me, the lilies lose their whiteness, the roses be. 
 come pallid, the hyacinth forgets to blush ; neither the myrtle nor the laurel retains its odours." t Chaucer, 
 li'rsefat. lib. 6. JLib. de obitu Satyri iratris. ".Qvid. Met. » Pint, vita ejus. "Kobilia 
 
 martona melancholica ob mortem mailti. tJix matris obitu in desperatiouem incidit. 
 
236 
 
 Causes of Melanclioly. 
 
 [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 miich be- 
 wailed in Rome after his departure, that as Jovius gives out, ' communis sahis, 
 publica hilaritas, the common safety of all good fellowship, peace, mirth, and 
 plenty died with him, tanquam eodem sepulchro cum Leone condita lugebantur ; 
 for it was a golden age whilst he lived, *but after his decease, an iron season 
 succeeded, barbara vis etfaeda vastitas, et dira malorum omnium incomTnoda, 
 wars, plagues, vastity, discontent. When AugustusOsesardied, saithPaterculus, 
 orbis ruinam timusramus, we were aU afraid, as if heaven had fallen upon our 
 heads. 'Budseus records, how that, at Lewis the Twelfth his death, tam subita 
 m,utatio, ut qui priUs digito coelum atlingere videbantur, nunc humi derepente 
 serpere, sideratos esse diceres, they that were erst in heaven, upon a sudden, as 
 if they had been planet-strucken, lay grovelling on the ground; 
 
 " t ConcusRis cecidere animis, seu frondibus ingens 
 Sylva dolet lapsis" 
 
 they looked like cropped trees. | At ISTancy in Lorraine, when Claudia Valesia, 
 Henry the Second French 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- 
 m.onth's space throughout the city, they were forbid to sing or dance. 
 
 § Non uUi pastores illis egcre diebus 
 Frigida (Daphne) boves ad flumina, nulla nee 
 
 aranem 
 Libavit quadrupes, nee graminis attigit herbara." 
 
 "The sTvains forgot their sheep, nor near the brink 
 Of running waters brouirht their herds to drinli; 
 The thirsty cattle, 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 his? ||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' death.s, 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, ofl&ce, 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 amisaa 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 Villanovanus inculcates, Breviar. I. 1. c. 18. ex 
 rerum amissione, damno, amicorum morte, <kc. 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 
 wiU sooner lose their life, than their goods : and the grief that cometh hence. 
 
 qllathiaa i. Michon. Boter. Amphitheat. 'Lo. Vertoman. M. Polus Venetus, lib. 1. cap. 64. perimnnt 
 eos quos in via obvios habent, dicentes, Ite, et domino nostro regi servite in alia vita. Nee tam in homines 
 insaniunt sed in equos, lic. ■ Vita ejus. * Lib. 4. vita; ejus, auream ietatem condiderat ad humani 
 
 generis salutem quum nos statim ab optimi principis excessu, vere ferream pateremur, famem, pcstem, &c. 
 ■Lib. 6. de asse. f Maph. " They b jcame fallen in feelings, as the great forest laments its fallen leaves." 
 X Ortelius Itinerario : ob annum integrum ii cantu, ti-ipndiis, et saltationibus tota civitas abstinere jubetur. 
 §Virg. II See Barlettus de vita et ob. Scanderbeg. lib. 13. hist. "Mat. Paris. «Juvenalis. 
 
 7 Multi qui res amatas pcrdiderant, ut Alios, opes, non sperantes recuperare, propter assiduam taliuin con- 
 siderationem mclaucholici flunt, ut ipse vidi. 'Stanihurstus, Hib. Hist. 
 
Mem. 4. Subs. 7.] Other Accidents and Grievances. 237 
 
 cnntinuetli long (saitli * 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. 
 ' Roger, that rich bishop of Salisbury, exutus opibus et castris a Reye Stephmio, 
 spoiled of his goods by king Stephen, vi doloris ohsorptus, atque in amentiam 
 versus,indecentia fecitjihi-ovigh griei r&a 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 repevit aui-um, 
 Aptavit collo, quern reperit laqueuiu." 
 
 Sucb 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 
 Cannse, 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 puhlicus, &c. The Venetians, when their forces were over- 
 come by the French king Lewis, the French and Spanish kings, pope, emperor, 
 aU conspired against them at Oambray, the French herald denounced open 
 war in the senate : Lauredane Venetorum dux, SfC, 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 urhi quoque ipsi (saith \ Bembus) 
 timendum putarent, and the loss of that was likewise to be feared, tantus 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, &c., trampled in the dirt. || Their wives and loveliest daughters con- 
 stuprated by every base cullion, as Sejanus' 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, An cona, (fee, 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 an instant." Whom will not suchmiserymakediscontent? 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 hel I may con- 
 
 * Cap. 3. Melancholia semper venit ob jacturam pecuniEe, victorise, repolsam, mortem liberomm, qaibus 
 longo post tempore animus torquetur, et a dispositione sit habitus. *Consil. 26. •> Nubrigensis. 
 
 t Epiff. 22. J Lib. 8. Venet. hist. § Templa ornamentis nudata, spoliata, in stabula equorum et 
 
 asinorum versa, &c. Insnlse humi concolcatag, peditse, Ike. || In oculis maritorura dilectissimie conjuges 
 ab Hispanonim lixis eonstuprataa sunt. Filiaa magnatum thoris de3tinata3, &c. \\ Ita fastu ante unum 
 
 mensem turgida civitas, et cacuminibus cxlum pulsare visa, ad inferos usque paucis diebus dejecta. 
 
238 Causes of Melancholy. [Part. ]. Sec. 2. 
 
 elude witli G-regory, temporalium amor, quantum afficit cum hxret possessio,. 
 tantum quum subtrahilur, 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 dismal accidents, which 
 much trouble many of us. (^Nescio quid animus mihi prcesagit 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, (fee, with many such, which Delrio, Tom. 2. I. 3. sect. 4, Austin 
 Niphus in his book de Auguriis, Polydore Virg., I. 3. de Frodigiis, Saris- 
 buriensis, Polycrat. I. 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 they 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 cegrotarir 
 tiiim 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: 
 
 * Duni fatafugimus, fata siulti incurrimus, the thing that I feared, saith 
 Job, is fallen upon me. 
 
 As much we may say of them that are troubled with their fortunes ; or ill 
 destinies foreseen r multos angit prcescientia mcdorimi : The foreknowledge of 
 what shall come to pass, crucifies many men : foretold by astrologers, or 
 wizards, iratum oh ccelum, be it ill accident, or death itself: which often falls 
 out by God's permission; quia dcemoneni 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 "" Montanus, 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 Riccius 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 metils 
 affiicti 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 itselfi 
 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 Ms mind; 'tis triste 
 divortium, a heavy separation, to leave their goods, with so much labour got, 
 
 'Sect. 2. Memb. i. Subs. 3. fear from ominous accidents, destinies foretold. a Accersunt sibi malum. 
 
 " Si non observemus, niliil valent. Polidor. 'Consil. 26. 1. 2. b Harm watch, hai'ra catch. * Geoi". 
 
 Buchanan. !> Juvenis solicitus de futuris frustra, factus melancholicus. t Pausanius in Achaicis, lib. 7. 
 Ubi omnium eventus dignoscuntur. Speculum tenui suspensum funiculo demittunt : et ad Cyancas petras 
 ad LyciK fontes, &c. i Expedit. in Sinas, lib. 1. c. 3. " Timendo prseoccupat, quod vitat, ultra 
 
 provocatque quod fugit, gaudetque moerens et lubens miser fuit. Heinsios Austriuo. 
 
Mem. 4. Subs. 7.] Oilier Accidents and 6-iievances. 239 
 
 pleasures of the world, which they have so deliciously enjoyed, friends and com- 
 panions whom they so dearly loved, all at once. A xicohus the philosopher was 
 bold and courageous all his life, and gave good precepts de contemnendii, morte, 
 and against the vanity of the world, to others; but being now I'eady to die him- 
 selfjhe was mightily dejected, /lac luceprivabor? his orbabor bonis ?* he lamented 
 like a child, &c. And though Socrates himself was there to comfort him, ubi 
 pi"istina virtutumjactatio, Axioche? " where is all your boasted virtue now, 
 my friend?" yet he was very timorous and impatient of death, much troubled 
 in his mind, Imbdlis pavor et impatientia, c&c. " 01otho,"Megapetusthe 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 
 01eocritus,worthahundredtalentsapiece." "Woe'sme," ™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 ?" '^Animula vagula, blandula, qua nunc abibis in loca? 
 To these tortures of fear and sorrow, may well be annexed curiosity, that 
 irksome, that tyrannising care, ninia solicitudo, " " superfluous industrj' 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 tliat '' 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. Ba 
 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, metaphysical terms? Socrates, therefore, 
 held all pliilosophers, cavillers, and mad men, circa suhtilia Gavillatores pro 
 insanis liabuit, palani eos arguens, saith ''Eusebius, because they commonly 
 sought after such things, qiUB nee percipi a nobis neque comprehendi possent, 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, (fee? 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 of those geneth- 
 liacal studies, what is astrology but vain elections, predictions? all magic, but 
 a troublesome error, a pernicious foppery ? physic, but intricate rules and 
 prescriptions? philology, but vain criticisms? logic, needless sophisms? meta- 
 physics 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 bono? 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 "'Conradus the emperor would not touch his new bride, till an 
 astrologer had told him a masculine hour, but with what success 1 He travels 
 
 *" Must I te deprived of this life, — of thoseposaessions?" 'Tom. 4 dial.8, Cataplo. Auri puri 
 
 mille talenta me liodie tibi datururn promitto, &c. >" Ibidem. 1-lei milii qii;je relinquenda praidiji ? 
 
 quam fex'tiles agri ! &c. ^Adrian. « Industria supei-flua circa res iiiiitiles. f Flavifi secreta 
 
 Minervffl ut viderat AgUuros. Ov. ilet. 2. iCuntra Pliilos. cap. Gl. ^ Mat. Paris. 
 
240 Causes of Melancholy. [Part. 1. Sec. 2. 
 
 into Europe, Africa, Asia, searchetli 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, &c,, he must know what was done of old in Athens, Rome, what 
 lodging, diet, houses they had, and have all the jiresent news at first, though 
 never so remote, before all others, what projects, counsels, consultations, &c., 
 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, &c., 
 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 
 urbibus errant; we run, ride, take indefatigable pains, all up early, down late, 
 striving to get 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 Lepidce lexeis compostoe ut tes- 
 
 serulce 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, (fee, 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 temporis flores, snow-water in summer, fruits before 
 they can be or are usually ripe, artificial gardens and fish-ponds on the tops of 
 houses, 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 wiU, and want of government, 
 into many needless cares and troubles, vain expenses, tedious journeys, pain- 
 ful hours ; and when all is done, quorsum hcec ? cui bono ? to what end 1 
 
 " t Nescire velle quna Magister maximus 
 Docere non vult, emdita inscitia est." 
 
 Unfortunate marriage.] Amongst these passions and irksome accidents, un- 
 fortunate marriage may be 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 
 " Seneca 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," &c. 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 aisincUnation for that knowledge which is beyond 
 onv reach, is pedantic ignorance." " " A virtuous woman is the crown of her husband." Prov. xii i. 
 
 " but she," &c. iSc. "Lib. 17. epist. 105. 'Titionatur, canjelabratur, &c. 
 
Mem. 4. Snbs. 7.] Other Accidents and Gi-ievances. 
 
 241 
 
 described at large, Ant. dial. Tom. 2, under the name of Euphorbia. Or if 
 they be not equal in years, the like mischief happens. Ceoilius in Agellius 
 lib. 2. cap. 23, complains much of an old wife, dum 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 upon any occasion, 
 
 "t Judge who that are unfortunately wed 
 '\^'hat 'tis to come into a loathed bed." 
 
 The same inconvenience befals womien. 
 
 " « At vos 6 duri miseram lugete parentes, 
 
 Si ferro aut laqueo laava hac me exsolvere sorte 
 Sustineo : " 
 
 " Hard hearted parents both lament my fate, 
 If self I kill or hang, to ease my state." 
 
 " 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 Iiumour 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." Injusta 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, Ctijus causa no- 
 vercam induceret; what offence had he done, that he should marry again? 
 
 Unkind, unnatural friends, evil neighbours, bad servants, debts, and debates, 
 &c., 'twas Chilon's sentence, conies ceris alieni et litis est tniseria, misery and 
 usury do commonly together; suretyship is the bane of many families, Sponde, 
 prmsto noxa est : " he shall be sore vexed that is surety for a stranger," Pro^'. 
 xi. 15, "and he that hateth suretyship is sure." Contention, brawling, law- 
 suits, falling out of neighbours and friends. -discordia demens ( Virg. ASn. 
 
 6,) are equal to the first, grieve many a man, and vex his soul. Nihil sane 
 miserabilius eorum mentihus (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 wx-iters, to consume one 
 another in this kind; but whosoever they are that use it, these are their 
 common symptoms, especially if they be convict or overcome, ° cast in a suit. 
 Arius put out of a bishopric by Eustathius, tau-ned heretic, and lived after 
 discontented all his life. 'Every repulse is of like nature; heu quanta de spe 
 decidi I Disgrace, infamy, detraction, will almost affect as much, and that a 
 lono- time after. IJipponax, a satirical poet, so vilified and lashed two painters 
 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 1 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 
 
 rDaniel in Rosamund. ' Chalinorus, lib. 9. de repub. Angl. » Elegaus vivgo mvita cuidam S 
 
 nostratibus nupsit, &c. ' Prov. " De increm. urb. lib. 3. c. 3. tanquam diro mucrone confossi, hia 
 
 nulla requies nulla delectatio, solicitudine, gemitu, furore, desperatione, timore, tanquam ad perpetuara 
 Krumnam infel'citer rapti. ■• Humfredus Lluyd epist. ad Abiahamum OrteUum. M. Vaughan 
 
 in his Golden Fleece Litibus et controversiis usque ad omnium bonorum consumptionem contendunt. 
 • Spretseque injuria forms. fQutcque repulsa gravis. k Lib, 36. c. .5. i> >jiiui icque amarum, qu.im 
 diu pc'dere: quidam ajquiore animo ferunt prajcidi spem suam quhm trahi. Seneca, cap. 3. lib. 2. da 
 Den. Virg. Plater, observat. lib. 1. 
 
 B 
 
242 Causes of Melanclwly. [Part. 1. Sec. 2. 
 
 marry again if she died. " Wo cut to uukindness," as the saying is, a frown 
 and hard siDeech, 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 mo, 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. Ronseus, 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 qumrere, omnes ab se ahkgare, 
 etc tandem in gravissimam incidens melanolwliam, contabescere, forsake all com- 
 pany, 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 .lEtamacles, a philosopher in his Lapith. conmvio, 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 or 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, Eocles. 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 
 ill perpetuum amisi, mine heart's broken, I shall never look up, or be merry 
 again, ^ hmc 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 pati'ia amissa, laribusque vagai'i 
 Mendicum, et timida voce rogare cibos : 
 Omnibus invisus, quocunque accessevit 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 were 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 lono- 
 sick: 
 
 "0 beata sanitas, te prajsente, amrenum 
 Ver floret gi'atiis, absque te nemo beatns :'' 
 
 O blessed health! "thou art above all gold and treasure," Eoclus. 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, offensive to others, or trouble- 
 some to ourselves; as a stinking breath, deformity of oiir limbs, crookedness 
 loss of an eye, leg, hand, paleness, leanness, redness, baldness, loss or want of 
 hair, &c., hie idyifluere coepit, diros ictus cordi infert, saith " Synesius, he him- 
 self troubled not a little ob comce defectum, the loss of hair alone, strikes a 
 cruel stroke to the heart. Acco, an old woman, seeing by chance her face in 
 a true glass (for she used false flattering glasses beUke at other times, as most 
 gentlewomen do), animi dolore in, insaniam delapsa est (Caelius Ehodiginus, l.ll 
 c. 2), ran mad. ^ Brotheus, the son of Vulcan, because he was ridiculous for 
 his imperfections, flung himself into the fire. Lais of Corinth, now grown old, 
 
 1 Tui-pe relinqui est, Hor. k Scimas enim generosas naturas, nulla re citlus moveri, aut ffraviiM afflcl 
 
 ^Udiii contemptu ac despicientia. ' Ad Atticum epist. lib. 12. » Epist. ad Brutum. "In Phaiui:^ 
 
 " In laudem calvit. p Ovid. ■■^"■m. 
 
Mem. 4. Subs. 7.] Other Accidents and Gi-ievances. 243 
 
 gave up her glass to Venus, for she could not abide to look upon it. "^Qualis 
 sum nolo, qualis eram nequeo. Generally to fair nice pieces, old age and foul 
 linen are two most odious things, a torment of torments, tbey may not abide 
 the thought of it, 
 
 -6 deomm 
 
 Quistjuis hffic audis, utinam inter errem 
 
 Nuda leones, 
 Antequam turpls macies decentes 
 Occup ;t malas, tenerasque succus 
 Deflaat pnedie, speciosa qu£Bro 
 
 Pascere tigres." 
 
 ' Hear me, some gracious heavenly power. 
 Let lions dire tliis nttked corse devour. 
 My cheelts ere hollow wrinkles seize, 
 Ere yet their rosy hloora decays; 
 While youth yet rolls its vital ilood. 
 Let tigers friendly riot m 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 they are obscure; others by being traduced, 
 slandered, abused, disgraced, vUified, or any way injured: mininie miror eos 
 (as he said) qui insanire occipiunt ex injuria, I marvel not at all if offences 
 make men mad. Seventeen particular causes of anger and offence Aristotle 
 reckons them up, which for brevity's sake I must omit. No tidings troubles 
 one; iU 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 
 molesta semper est expectatio, as 'Polybius observes; one is too eminent, an- 
 other 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, aud onerous business. But what 'tongue can suffice to 
 speak of all? 
 
 Many men catch this malady by eating certain meats, herbs, roots, at 
 unawares; as henbane, nightshade, cicuta, mandrakes, &c. "A company of 
 young men at Agrigentum in Sicily, came into a tavern ; where after they had 
 freely taken their liquor, whether it were the wine itself, or something mixed 
 with 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 shipwreck and present drowning, they flung all the goods in the house 
 out at the windows into the street, or into the sea, as they supposed; thus they 
 continued mad a pretty season, and being brought before the magistrate to give 
 an account 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, viri Tritojies, 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 
 his fellows came to land again, 'he would build an altar to their service. The 
 magistrate could not sufficiently laugh at this their madness, bid them sleep it 
 out, and so went his ways. Many such accidents frequently happen, upon these 
 unknown occasions. Some are so caused by philters, wandering in the sun, 
 biting of a mad dog. a blow on the head, stinging with that kind of spider called 
 tarantula, an ordinary thing if we may believe Skenok., I. 6. de Venenis, in 
 Calabria and Apulia in Italy, Cardan., subtU. I. 9. Scaliger, exercitat. 185. Their 
 symptoms are merrily described by Jovianus Pontanus, Ant. dial, how they 
 
 lECret. «Hor. Carm. Lih. 3. Ode27. a Hist. lib. 6. i Non mihi si centum lingnje sint, oraqno 
 
 centum, omnia causarum percurrere nomina possem. a Celins, 1. 17. cap. 2. * Ita mente exagitati sunt, 
 ut in triremi se constitutes putarent, marique vagabnndo tempestate jactatos, proinde naufragium veriti,^ 
 egestis undique rebiis vasa omnia in viam e fenestris, sen in mare priEclpitarnnt: postridie, &c. ' Arauj' 
 yobis servatoribua diis erigcmus. 
 
244 Causes of Melanclioly. [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, <fcc.," 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 aflrighted by Neptune's sea-horses, Athemas 
 by Juno's furies: but these relations are common in all writers. 
 
 " " Hie alias poteram, et plures sutmectere caiisas, I " Manj' such causes, iBucli more could I say, 
 Sed jumenta voeant, et Sol liiclinat, Eundum est." But that for provender my cattle stay : 
 
 1 The suu 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 they are all sufficient every one: yet if they concur, as often they 
 do, vis unita fortior ; et qum non obsunt 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, inward, antecedent, next causes, and Jiow ilve Body 
 wo^'hs on the Jlind. 
 
 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 thex-e 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 manners do 
 follow the temperature of the body," as Galen proves in his book of that sub- 
 ject. Prosper Calenius de Atra bile, Jason Pratensis, c. de Mania, Lemnius, 
 1. 4. c. 16. and many others. And that which Gualter hath commented, liom. 10. 
 in epist. Johannis, is most true; concupiscence and original sin, inclinations, 
 and bad humours, are ^radical in every one of us, causing these perturbations, 
 affections, and several distempers, ofToring many times violence unto the soxil. 
 " Every man is tempted by his own concupiscence" (James i. 14), the spirit is 
 willing 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. Nee nos obniti contra, nee 
 tendere tantum svfficimus. 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. de 
 occult. Philos. cap. 63, 64, 65. Levinus Lemnius, lib. 1. de occult, nat. mir. 
 cap. 12. et 16. et 21. institul. 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 Lib. de gemmis. ' Quaa gestata infelicem et tristem reddun t, euras augent, corpus siccant, somnujn 
 minuunt. •» Ad unum diem mente alienatus. •>Pavt. 1. Sect. 2. Subsect. 3- c juven. Sat. 3. <*Intus 
 besti33 minutffi multae neeant. Numquid minutissima sunt grana arena ? sed si arena amplius in navem mit- 
 tatur, merglt illam ; quam minutie guttas pluvise ! et tamen implent fiumina, domus ejieiunt, timenda ergo 
 ruina multitudinis, si non magnitudinis. e Mores sequuntur temperatui-am corporis, f Seintilhe latent in 
 corporibus. eGal. .7. •■ Sicut ex animi atfectionibus corpus languescit : sic ex corporis vitiis, et mor- 
 borura plei'isque crueiatibus anlmum videmus hebetari. Galenus. 
 
Mem. 5. Subs. 1.] Otli^r Accidents and Grievances. 245 
 
 fear, sorro-w, obtrectation, emulation, &c., si mentit intimos reaessus occupdrint, 
 saith 'Lemnius, corpori quogue in/esta sunt, et illi tet&rrimos 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 oi-gan be distempered, all the rest miscarry, ^corpus 
 onustum liesternis vitiis, animum quoque prcegravat una. The body is do7ni- 
 cUium aninicE, 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, 
 duU; 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 restraiu those outward 
 parts, but suffers herself to be overruled by them ; that I must needs conclude 
 with Lemnius, spiritus et humores maximum nocumsntum ohtinent, spirits and 
 humours do most harm in "troubling the soul. How should a man choose but 
 be choleric and angr'y, that hatli 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, and so ^^t consequens cause 
 melancholy, according to the consent of the most approved physicians. " ° This 
 humour (as Avicenna, I. 3. Fen. 1. Tract. 4. c. 18. Arnoldus, brevl.ir. I. 1. c. 18. 
 Jacchinus, co»i7?i6«i. ire 9 Rhasis, c. 15. Montaltus, c. 10. Nicholas /"mo, c.de 
 Melan. &c., 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, I. 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 distempex'ed 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, I. de 
 atra bile, c. 4. puts the plague a cause. Botaldus in his book de lue vener. 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 Eoder- 
 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 
 melancholy 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 comins; from a more inevitable cause. 
 
 1 Lib. 1. c 16. "= Corporis itidem morbi animam per consensura, a lege consortii afificiant, et quan- 
 
 quara objecta raultos motus turbulentos in homine concitet, prsecipua tamen causa in corde et lluaioribus 
 spiritibusque consistit, &c. ^ Hor. Vide ante. >» Humores pravi mentem obnubilant. n Hie 
 
 liumor vel a partis intemperie generatur vel relinquitur post iniiammationes, vel cvassior in venis conclusus 
 vel torpi'liLs malignam qualitatem contrahit. <> Ssepe constat in febre Iiominera Jlelancholicuin vel post 
 febrem reddi, aut aliutn raorbura. Calida intemperies innata, vel ii febre contraca. p I?ar(i quis diuturno 
 morbo laborat, qui non sit melancholicus. Mercurialis de affect, capitis, lib. 1. cap. 10. de Melanc. 
 
216 Causes of Melancholy. [Part. 1. Ssc. 2. 
 
 SuBSECT. II. — Distemperature of particular Parts, Causes. 
 
 There is almost no part of the body, whicli being distempered, doth not 
 cause this malady, as the brain and his parts, heart, liver, spleen, stomach, 
 matrix or womb, pylorus, mirache, mesentery, hypoohondries, meseraic veins; 
 and in a word, saith '"Arculanus, "there is no part which caasethnot melan- 
 choly, either because it is aduat, or doth not expel the superjlaity of the nutri- 
 ment. Savanarola, Pract. mijor. rubric. 11. Tract. 6. cap. 1. is of the same 
 opinion, that melancholy is engendered in each particular part, and ' Crato in 
 consil. n .lib. 2. Gordonius, who is instar omnium, lib. msd. partic. 3. cap. 19. 
 confirms as much, putting the " ' matter of melancholy, sometimes in the 
 stomach, liver, heart, brahi, spleen, mirache, hypoohondries, 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, ccs;?. 11. de 
 Melanch. approves out of Halyabbas, Rhasis, and Avicenna. MercuriaUs, 
 consil. 11. assigns the coldness of the brain a cause, and Salustius Salvianus, 
 med. led. I. 2. c. 1. " will have it " arise from a cold and dry distempei-ature 
 of the brain." Piso, Benedictus Victorius Faventinus, will have it proceed 
 from a "''hot distemperature of the braiu;" and "^ iVIontaltus, ca/j. 10. from 
 the brain's heat, scorching the blood. The brain is still distempered by him- 
 self, or by consent: by himself or his pro[)er aflFection, as Faventinus calls it, 
 " " or by vapours which arise from the other parts, and fame up into the 
 head, altering the animal faculties." 
 
 Hildesheim, spicel. 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. 11. 
 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 fi-om 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 caiiseth melancholy by his hot and dry distemperature. 
 ° The stomach and meseraic veins do often concur, by reason of their obstruc- 
 tions, and thence their heat cannot be avoided, and many times the matter is 
 so adust and inflamed in those parts, that it degenerates into hypochondriacal 
 melancholy." Gnianerius, c. 2. Tract. 15. holds the meseraic veins to be a 
 suflicient 'cause alone. The spleen concurs to this malady, by all their con- 
 sents, and suppression of hemoi-rhoids, 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 111). Rhasis ad Almansor. c. 16. Universaliter h quacunqne parte potest fieri melanchollcns. 
 Vel q;ua adiuitur, vel quia non expellit superfluitatem e.tcremcnti. ■• A Licne, jecinore, utero. ct aliis 
 
 partibus oritur. ■ M^itsria llelancholiiB allqaando In corde, in stomacho, hepate, ab liypocondriis, myrache, 
 splene, cum Ibl remanet liumor melancliolicus. « Et sanguine adasto, intra vel extra caput. " Qui 
 
 cahdum cor habent, cerebrum humldum, facile melancholici. ' Sequitur melancholia malam intemperiem 
 irigidam et siccara ipsius cerebri. Saipe tit ex ealidiore cerebro, aut corpore colligenti melanolioliam, Piso. 
 ^ Vel per propriam affectionem, vel per consensum, cum vapores exhalant in cerebrum. Montalt. cap. 14. 
 « Aut ibi gignitur melancholicus fumus, aut ahunde vehitur, alterando animales facultates n Ab intem- 
 pene cordis, modo ealidiore, modo trigidiore. = Epist. 209. Scoltzii. J Offlcina humorum hepar concurrit, 
 .tc. » Ventriculas et venas meseraicre concurrunt, quol haj partes obstrueta! sunt, &c 'Per se san. 
 
 gumem adurentes. k Lien frigidus et siccus, cap. 13. i" Splen obstructus. ' De arte med , lib 3 cap :il. 
 « A sanguinis put.edind in vasis seminariis et utero, et qnandoque & spermate diu reteato, vel sanguine mau- 
 struo m melancholiam verso per putrefactionem, vel adustionem. 
 
Mem. 5. SuLs. 3.] Causes of Read-Mdancholy. 217 
 
 lanus, from that menstruous blood turned into melancholy, and seed too lonw 
 detained (as I have already declared) by putrefaction or adustion." 
 
 The mesenterium, or midriff, diaphragma, is a cause which the ' Greeks 
 called •('pE'ai: because by his inflammation the mind is much troubled with 
 convulsions and dotage. All these, most part, offend by inflammation, cor- 
 rupting humours and spirits, in this non-natural melancholy : for from these 
 are engendered fuliginous and black spirits. And for that reason "Montaltus 
 ca'p. 10. de causis melan. will have "the efficient cause of melancholy to be 
 hot and dry, not a cold and dry distemperature, 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, stud}', 
 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 E.hasis. 
 
 SuBSECT. IIL — Causes of Head-MelancJioly. 
 
 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-naelancholy is commonly 
 caused by a cold or hot distemperature of the brain, according to Laurentius, 
 cap. 5 de tnelan. 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 x>uls. 8. and Aviceuna, " '' a cold and moist brain is an inseparable com- 
 panion of folly." Bat this adventitious melancholy which is here meant, is 
 caused of a hot and dry distemperature, as ''Damasoen, the Arabian, lib. 3. cap. 
 2'2. 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 braiij. be hot, the animal spirits will be hot, and thence comes 
 madness ; if cold, folly." David Orasius, Theat. morb. Hermet. lib. 2. cap. 6. de 
 a<ra6ife,grantsmelancholy tobe a disease of an inflamed brain, but coldnotwith- 
 Rtanding of itself : calidaper accidens,/rigida per se, hot by accident only; I am 
 of Capivaccius' mind for my part. ISTow this h amour, 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 melancholiEe est calida et sicca interaperies, non frigida et sicca, 
 
 quod multi opinati sunt, oritur enim a calore cerebri assante sanguinera, &c., turn quod aromatasanguinera 
 incendunt, solitudo, vigilise, febris praecedens, raeditatio, studium, et h:Ec omnia calefaciunt, ergo ratam sit, 
 &c. "Lib, 1, cap. 13. de Melancli. oLib. 3. Tract, posthum. de raelan. p A fatuitate insepa- 
 
 rabilis cerebri frigiditas. *i Ab intemo calore assatur. r Intemperies innata exurens, flavam bilem ac 
 sanguinera in melanclioliara convertens. » Si cerebrum sit calidius, fiet spiritus animalis calidior, et 
 
 delirium maniacum; si frigidior, fiet fatuitas. * Mehiiicholia capitis accedit post plirenesim aut longam 
 moram sub sola, aut percussionem in capite, cap. 13. lib. 1 . 
 
248 Causes of MelancMy. [Part. 1. Sec. 2. 
 
 of 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 Guiaue- 
 rius, bad air, corrupt, much "waking, <fec., retention of seed or abundance, 
 stopping of h^morrhagia, the midriff misaffected; and accordmg to Trallianus, 
 I. 1. 16. immoderate cares, troubles, griefs, discontent, study, meditation, and, 
 in a word, the abuse of all those six non-natural things. Hercules de SaxoniS, 
 cap. 16. lib. 1. will have it caused from a ^ cautery, or boil dried up, or aa 
 issue. Amatus Lusitanus, cent. 2. aura. 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 Calenus 
 brings in Cardinal Ctesius for a pattern of such as are so melancholy by long 
 study ; but examples are infinite. 
 
 ScTBSECT. IV. — Causes of Eypochondi-iacal, or Windy Melancholy. 
 
 In repeating of these causes, I must cramhem his 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 Bruel 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, Kver, pylorus, womb, diaphragma, meseraic veins, 
 stopping of issues, &g. Mental tus, 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, coresi/. 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 
 vencB effervescunt, the veins are inflamed about the liver and stomach. Some- 
 times those other parts are together misaffected j and concur to the production 
 of this malady : a hot liver and cold stomach, or cold belly : look for instances 
 in Hollerius, Victor Tiincavelli us, consi?. 35, 1. 3, Hildesheim, Spied. '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- 
 ]iot 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, all 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, &c. Hercules de Saxonia, besides heat, 
 will have the weakness of the liver and his obstruction a csiuse, 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- 
 
 «Qni bibunt Vina potentia, et S33p6 sunt sub sole. ^CuriE validffl, largiores vini et aromatiim usua. 
 
 7 A cauteiio et ulcere exsiccato. « Ab ulcere curato Incidit in insaniam, aperto vulnere cuvatui'. * A 
 galea nimis calefacta. i> Exuritur sanguis et venge obstruuntur, quibus obstructis proliibetur transitus 
 
 Chili ad jecur, corrumpitur et in rugitus et flatus vertitur. " Stomacho lasso robur corporis imminuiCur, 
 et reliqua membra alimento orbata, t^c. 
 
Mem. 5. Subs. 5.] Ol/ter Accidoits 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 tlie 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 tumorein 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, stopping of h£emorrhoid.s, with many such. All 
 which Laurentius, cap. 12, reduceth 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. 24:4, 
 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-dispo.sed. 
 Melancthon, tract. 14, cap. 2. de animd, will have it as common to men, as the 
 mother to women, upon some grievous trouble, dislike, passion, or discontent. 
 For as Gamerarius records in his life, Melancthon himself was much troubled 
 with it, and therefore could speak out of experience. Montanus, consil. 22, 
 pro delirante Judceo confirms it, "grievous symptoms of the mind brought him 
 to it. Eandolotius 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, symjitoms, and cures of it. 
 
 SxTBSECT. Y. — Causes of Melanclwly from tlic whole 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 haemorrhoids, 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 Avicerma condemns all herbs : Galen, lib. 3. de 
 he. affect, cap. 7, especially cabbage. So likewise fear, sorrow, discontents, 
 (fee, 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. 
 
 ^ Hildesheiin. " Habuit sjBva animi symptomata quae irapediunt concoctionem, *fec. ''Usitatissimus 
 morbus cum sit, utile est hujus visceris accidentia considerare, nee leve periciUum hujus causas moi'bi 
 ignorantibus. g Jecnr aptuni ad generandum talera humorem, splen natura iinbecillior. Piso, Altomarus 
 Guianeiius. *» ilelanclioliam, quee fit a redundaiitia humoris in toto corpore, victus imprimis generat 
 
 qui, eum bomorem pai'it. 
 
250 Symptoms of 2IdancMy. [Part. 1, Sec. 3. 
 
 Qui Stat videat ne ccidat. Thou dost now flourish, and hast hmia animi, corpo- 
 ris, etfortWKB, goods of body, mind, and fortune, Tiescis quid serus secwm vesper 
 ferat, thou knovvest not what storms and tempests the late evening may bring 
 with it. Be not secure then, " be sober and watch," 'fortunam reoerenter 
 habe, if fortunate and rich; if sick and poor, moderate thyself. I have said. 
 
 SECT. III. MEMB. I. 
 
 SuBSECT. I. — Symptoms, or Signs of Mekmclioly in tite Body. 
 
 Parkhasius, 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 auy 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, 
 lib. med. cap. 1 9, 'pari. 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 rA. ccelest. lib. 10. cap. 13, and celestial influences, or 
 from the humours diversely mixed, Ficinus, lib. 1, cap. i,desanit. tuendd: 
 as they are hot, cold, natural, unnatural, intended or remitted, so will .5Stiu3 
 have melancholica deliria multifurniia, 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 pai'ties. 
 
 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. Erom "these first qualities arise many other second, 
 as that of "colour, black, swarthy, pale, ruddy, (fee, some are impense rubri, as 
 Montaltus, c:ip. 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 are " 'lean, withered, hollow-eyed, look old, wrinkled, hai-sb, 
 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, qiue me suspensam insomnia terrent ? The same symptoms are 
 repeated by Melanelius in his book of melancholy collected out of Galen, 
 
 1 Ausonius. t Seneca, cont. lib. 10, cont. 5. ' Qnaedain nniversalia, partlcnlaria, qnaadam manifests, 
 quadam in corpore, qujedam in cogitationeet animo, quasdam k stellis, quaidam ab biimoribus, quje ut vinum 
 corpus varie disponit, Ac. Diversa phantasnjataprovarietate caiisiB CiternaBvel intemse. "Lib. 1. de risu. 
 n' i'- t^* "^'^ "''*"'" "'" ^■^'I'lt, alii Yomnnt, flent, bibnnt, saltant, alii rident, tremunt, dormiimt, &c. 
 » 1 . Bright, cap. 20. ° Xigrescit hie humor aliquando supercalefactus, aliquando superfrigefactus. Melanel. 
 '.".-. ^Plnterprete F. Calvo. qQculihis excavantur, venti gignuntur circura prascordia, et acidi nictus, 
 61CC1 Icre ventres, vertigo, tinnitus auilum, somni pusilli, somnia terribUia et interrupta. ' Vii-g. Ma. 
 
Mem. 1. Subs. 1. J Symptoms of tlie Body. 251 
 
 Ruffus, ^tius, by E.liasis, Gordonius, and all tbe juniors, "'continual, sharp, 
 and stinking belcliings, as if their meat in their stomachs -were putrefied, or 
 that they had eatan 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 pariibus, 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, ocidos habentes palpitantes, tremuli, 
 veJiementer rubicundi, <bc., 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, inarticulate voices, exclamations, &c. 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 habent et erebras 
 vifjfilias (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 hath 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, they covet to eat, but cannot digest. And although they "^do eat much, 
 yet they are lean, ill-liking," saith Areteus, "withered and hard, much troubled 
 with costiveness," crudities, oppilations, spitting, belching, ifec. 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 Struthiua 
 hath proved at large, SpigmaticcB artis, I. 4. c. 13. To say truth, in such 
 chronic diseases the pulse 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, 
 (Areteu.s), 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, many inconveniences proceed from them, many diseases accompany, 
 as incubus, ^ apoplexy, epilepsy, vertigo, those frequent wakings and terrible 
 
 ■ Assiduffi essque acidsE nictationes quaj cibum virulentum culsntumque nidorem, etsi nil tale ingestum 
 sit, referant ob cruditatem. Ventres hisce aridi, somnus plerumque parens et interruptus, somnia absurdis- 
 sima, turbulenta, eorporis tremor, capitis gravedo, strepitus circa aures et visiones ante oculoa, ad venerem 
 prodigi. tAltomarus, Bruel, Piso, Slontaltus. "Frequentes habent oculorum nictationes, aliqui 
 
 tamen iixis ocalis pleramque sunt. * Cent. lib. 1. Tract. 9. Signa hujus morbi sunt plurimus saltus, 
 
 sonitus aurium, capitis gravedo, lingua titubat, oculi excavantur, &c. y In Pantheon cap. de Melancholia. 
 * Alvus arida nihil dejiciens, cibi capaces, nihilominus tamen extenuatisont. • Nic. Piso. Inflatio carotidum, 
 &c. b Andraeas Dudith Rahamo. ep. lib. 3. Crat. epist. raulta in pulsibus superstitio, ausim etiam dicere, 
 tot differentias qu£e describuutur ^ Galeno, neque intelligi a quoquara nee observari posse. c T. Brigli:, 
 
 cap. 20. a Post 40 SEtat. annum, saith Jacchinus in 15. 9 Rhasis. Idem Mercurialis, consil. 8C. Trinca- 
 
 vellius, Tom. 2. eons. 17. 
 
252 Symptoms of Melancholy. [Part. 1. Sec. 3. 
 
 dreams, ° intempestive laughing, weeping, sighing, sobbing, basbfulness, blush- 
 ing, trembling, sweating, swooning, <fec. '^All their senses are troubled, they 
 think they see, hear, smell, and touch that which they do not, as shall be 
 proved in the following discourse. 
 
 SuBSECT. II.- — Symptoms or Signs in the Mind. 
 
 Fear.] Aeculanus in 9 Rhasis ad Alinansor. 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 aU Neoterics hold. But as hoimds 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. I. 1. de mdan. 
 take just exceptions at this aphorism of Hippocrates, 'tis not always true, or 
 so generally to be understood, "fear and sorrow are no commoii 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, ITicostrata, Mopsus, Proteus, 
 the Sybils, whom ''Aristotle coufesseth to have been deeply melancholy. Bap- 
 tista Porta seconds him, Fhysiog. 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 limendis (Gordonius), quceque momenti nan 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, stiU 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 ofi' their shoulders, that they have frogs in their bellies, 
 &c. ' Montanus, coitsil. 23, speaks of one " that durst not walk alone from 
 
 •Gordonius. modbrident.modbflent, silent, &c. f Femelins, consil. 43 et 45. Montanns consil 230 
 
 Galen de locis affectis, lib. 3. cap. 6. e Aphorism, et lib. de Melan. t Lib. 2. cap. 6. de locis affect timor 
 et moestitia, si diutius perseverent, &c. i Tract posthiimo de Melan. edit. Venetiis 1620 per Bolzettam 
 
 Bibhop. Mihi dUigentius hano rem consideranti, patet quosdam esse, qui non laborant moerore et timore 
 t Prob. lib. 3. ' Physiog. lib. 1. c. 8. Quibus multa frigida bills ati-a, stolidi et timidi, at qui calidi, inge- 
 niosi, amasu, divmosi, spiritu instigati, &c. " Omnes exercent metus et tristitia, et sine causa. " Omnea 
 timent licet non omnibus idem timendl modus, ^tius Tetrab. lib. 2. sect. c. 9. ■> Ingenti pavore trepidant, 
 p Multi mortem timent, et tamen sibi ipsis mortem consciscunt, alii cceli ruinam timent. q Affligit cos 
 
 plena scrupulis conscientia, divina; misericordise dlffldentes, Oreo ae dcstinant fcEda lamentatione deplo- 
 raates. '^Nou ausus egredi domo nedeliceret. 
 
Mem. 1. Subs. 2.] Symptoms of the Mind. 253 
 
 home, for fear lie 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 person 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, aa at a sermon, he is afraid he shall speak aloud at unawares, 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, aquavitas, 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 
 ease, he is so rnisaffected. 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, &o. 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 
 alienat. They are afraid of some loss, danger, that they shall surely lose their 
 lives, goods, and all they have, but why they know not. Trinoavelliu.s, consil. 
 13. lib. 1. had a patient that would needs make away himself, for fear of bein" 
 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 ofience 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 
 officer. Alii formidolosi OTnnium, 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." {Alelanelius e 
 Galeiio, Ruffo, ^tio^ 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, "Umnes se 
 terrent aura, 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 
 MelaTicholia. 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 
 
 ' Mnlti daemones timent, latrones, insidias, Avicenna. * Alii comburi, alii de Ee;?e, Rhasis. « Ne 
 
 terra absorbeantur. Forestus. ^ Ne terra dehiscat. Gordon. y Alii timore mortis tenentur et mala 
 
 gratia principum putant se aliquid commisisse, et ad supplicium reqiiiri. ' Alius domesticos timet, alius 
 omaes. .^tius. » Alii timent insidias. Aurel. lib. I. de morb. Chron. cap. 6. ^ lUe charissimos, liic 
 
 omnes homines citra discrimen timet. « Virgil. '^ Hie in lucera prodire tiraet, tenebrasque quajrit, 
 
 contra, ille caliginosa fugit. • Quidam larvas ut malos spiritus ab inimicis, veneiiciis et incantationibus . 
 sibi putant objectari. Hippocrates, potionem se veneflcara sumpsisse putat, et de hac ructare sibi crebrb 
 Tidetur. Idem Montaltus, cap. 21. jEtias, lib. 2. et alii, 'rrallianus, L 1. cap. 16. 
 
254 Symptoms of Mdanchohj. [Part. ]. Sec. 3. 
 
 or talks within him, or to him, and he belcheth of the poison." Christopherus 
 \ Yega, M. 2. cap. 1. had a patient so troubled, that by no persuasion or 
 physic lie 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 not 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 Perk. c. 12. so. 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 
 said) all they hear, see, read, to themselves; as Telix Plater notes of some 
 young physicians, that study to cure diseases, catch them themselves, will be 
 sick, and appropriate aU symptoms they find related of others, to their own 
 persons. And therefore {quod iterum inoneo, licet nauseam paret lectori, malo 
 decetn potius verba, decies repetita licet, abundare, quam unutn 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 seimper 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 aches, heart, 
 stomach, spleen, &c. is misafiected, 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 ' Jaochinus 
 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." 
 
 S orrow is that other charac te r, and inseparable comp nnioTi. as individual as 
 Saint Cosmus and Da,mia,Ti, Jidus Achates, as all writers witness, a common 
 sym ptom, a continual, and still without any evident cause, 'mo erent omnes, et 
 si roges eos reddere causam, non possunt : gri eving still, but why they cann ot 
 tell: Agelasti, inoesti, cogitahundi, they look as if they had newly come forth of 
 Trophonius' den. And though they laugh many times, and seem to be extra- 
 
 f Obsevvat. 1. 1. Qnando iis nil nocet, nisi qnod mnlieribus melancholicis. e — timeo tamen metuoque 
 causie nescius, causa est metus. Heinsius Austriaco. h Cap. 15. in 9. Rhasis, in multis vidi, piu'ter 
 
 rationem semper aliqaid timent, in cffiteris tamen optirafe se gerunt, neque aliquid praeter dignitatem com- 
 mittunt. ' AUomai-us, cap. 7. Areteus, tristes sunt. 
 
Mem. 1. Subs. 2.] Symptoms of llie Mind. 255 
 
 ordinary meiTj (as they will by fits), yet extreme lumpish again in an instant, 
 dull and heavy, semdet simul, merry and sad, but most part sad: ■■ Si qua 
 placent, abeunt; inimica tenacius hcerent : 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 aifairs, 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 lethcdis aru?ido, as to a deer that is struck, 
 whether he run, go, rest with the herd, or alone, this grief remains : irresolu- 
 tion, inconstancy, vanity of mind, their fear, torture, care, jealousy, suspicion, 
 (fee, continues, and they cannot be relieved. So ^ he comjjlained in the poet. 
 
 " Domnm revortor moestus, atque animo ferfe 
 Perturbato, atqae incerto pr£e aagritudine, 
 Assido, accumint servi : soccos detrahunt. 
 
 Video alios festinare, lectos sternere, 
 Coenam apparare, pro se quisque sedulo 
 Faciebaiitj quo illam 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, iUud 
 angebat,iha,t washisCordolium,his pain, his agony which could not be removed." 
 Tcedium vitce.^ Hence it proceeds many times, that they are weai-y of 
 their lives, and fei'al thoughts to offer violence to their own persons come into 
 their minds, tcedium viice is a common symptom, tarda Jluunt, 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 morvindi cuptdo, saith Aurelianus, lih. 1. cap. 6, but most 
 part '^vitam damnant, discontent, disquieted, perjjlexed 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 Uve : 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 vitce 
 solatio delectantur, as Octavius Horatianus observes, lih. 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 
 
 i" Mant. Egl. 1. ' Ovid. Met. 4. ■" luquies iinimns. " Hor. 1. 3. Od 1. " Dai'k care rides 
 
 behind liim." o Virg. p Mened. Heautontim. Act. 1. sc. 1. <) Altomams. 'Seneca. 
 
 'Cap. 31. Quo stomachi dolore correptum se etiamde consciscenda morte cogitasse dixit. 
 
256 Symptoms of MelancJioly. [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 Csesar Claudinus, consU. 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. 
 
 Sv^pieion, jealousy. 1 Suspicion, and jealousy, are general symptoms: they 
 are commonly distrustful, apt to mistake, and amplify,/aci/e irascibiles, " testy, 
 pettish, peevish, and ready to snarl upon every " small occasion, cum amiicis- 
 simis, and without a cause, datum vel n07i 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. Montanus, 
 comil. 22. gives instance in a melancholy Jew, that was Iracundior Adria, 
 so waspish and suspicious, tarn facUe 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 moxfacti poenitet (Areteus), avari, et paulo post prodigi. 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. 
 
 *" Romae rus optans, absentem rusticus urbem 
 ToUit ad astra " 
 
 no company long, or to persevere in any action or business. 
 
 ^ "Et similis regam pueris, pappare minutum 
 Poscit, et iratus mammae 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 au instant; animated to 
 undertake, and upon a word spoken again discouraged. 
 
 Passionate.] Extreme passionate, Quiequid volant 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- 
 
 ' Luget et semper tristatur, solitadinem amat, mortem sibiprecatur, vitam propriam oSio habet. « Facile 
 in iram mcidunt. Aret. •■ Ira sine causa, velocitas iriB. Savanarola. pract. major, velocitas irse sigDUin. 
 
 Avicenna, 1 3. Fen. 1. Tract. 4. cap. 18. Angor sine causa. y Suspicio, diffldentia, symptomata, Crato 
 
 Up. Julio Alexandrio cons. 185 Scoltzii. ^Hor. "At Rome, wishing for the fields; in the conntry, 
 
 extoUmg the city to the skies." • Pers. Sat. 3. 18. " And like the childi-ea of nobUity, reauire to eat pap, 
 and, augi-y at the nurse, refuse her to sing lullaby." 
 
Mem. 1. Subs. 2.] Symptoms of the Mind. 257 
 
 ther, but most part covetous, muttering, repiulng, discontent, and still com- 
 plaining, grudging, peevish, injuriarum tenaces, prone to revenge, soon troubled, 
 and most violent in all tbeir imaginations, not affable in speech, or apt to vul- 
 gar compliment, but surly, dull, sad, austere ; cogitdbundi still, very intent, 
 and as ""Albertus Durer paints melancholy, like a sad wonian leaning on her 
 arm with fixed looks, neglected habit, &c., held therefore by some proud, soft, 
 sottish, or half-rnad, 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 
 Arculanus, c. 16. in 9. Ehasis terms it. Judicium plerurnqvie ixrversum. cor- 
 rupti, ewm judicant honesta inhonesta, et amicitiam habent 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 iiv- 
 juriam timidissimi, saith Cardan, lib. 8. cap. 4. de rerum 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 elepAantem, it once they conceit it: overjoyed with every good rumour, 
 tale, or prosperous 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 pi-one to love," and *easy to be taken; Fropensiad 
 am'rem el eiccandescentiam [Afontaltus, cap. 21). quickly enamoured, and dote 
 upon all, love one dearly, tUl they see another, and then dote on her. Ethane, 
 et hanc, 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 a 
 cold palsy when a woman was brought before him. 
 
 I[u7norous.~\ 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, miifta absurdafingunt,et a ratione a&wa (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, 
 as strong as an himdred men, a lord, duke, prince, &c. And if he be told he 
 hath a stinking breath, a great nose, that he is sick, or inclined to such or such 
 a disease, he believes it eftsoons, and peradventure 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 aweek after; if they hear music, or see dancing, they have nought 
 but bagpipes in their brain ; if tliey see a combat, they are all for arms. ^ If 
 abusedj an abuse troubles them long after; if crossed, that cross, &c. Eestleaa 
 
 ' In his Dutch work picture. ' Howard, cap, 7. differ. '' Tract, de mel. cap. 2. Noctu ambulant 
 
 per sylvas et loca periculosa, neminem timent. * Facite amant. Altom. " Bodine. 'lo. Majur vitis 
 patrum, fol 202. Paulus Abbas Eremita tanta solitud ne perseverat, ut nee vestem nee vultuni mulieris 
 ferre possit, &c. e Consult, lib. 1.17. Cons. i" Generally as they are pleased or displeased, so are 
 
 their continual cogitations pleasing or displeasing. 
 
 a 
 
258 Symptoms of Mdancholy. [Part. 1. Sec. 3. 
 
 in their thoughts and actions, continually meditating, Velet cegri somnia, vance 
 finguntur 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 fiae, cogitaliones somniantibus similes, id vigilant, 
 quod alii swiniant cogitahundi : 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 supramodum, Rliasis, cont. lib. 1. cap. 9. prcemsditantur ds 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 : sceviwnt in se, macerating them- 
 selves. Though they do talk with yon, 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 ci'oss, that castle ia the air, that crotchet, that whimsy, that fiction, that 
 pleasant waking dream, whatsoever it is. I^ec interrogant (saith ' Fracas- 
 torius) nee interroga,tis recti 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, whitlier 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- 
 curiali-s, con. 11. "What conceit they have once entertained, to be most 
 intent, violent, and continually about it." Tnvitus occurrit, do what they may 
 they cannot be rid of it, against their wills they must think of it a thousand 
 times over, Perpetud rnolestantur nea ohlivisci possunt, they are continually 
 troubled with it, in company, out of company; at meat, at exercise, at all 
 times and places, "reore desinunt ea, quce minima 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 
 observes, Perpetua calamitas et miserahile flageUum. 
 
 Bashfulnessi\ ^ Crato, 'Laurentius, and Fernelius, put bashfulness for an 
 ordinary symptom, suhrustiaus pudor, or vitiosus jnidor, 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, others 
 shorter, by fits, &c., though some on the other side (according to 'Fracastorius) 
 be iiiverecundi 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 lw>s, pudor impedit iZfos, timorousness and bashfnlness hinder 
 their pi-oceedings, they are contented with their present estate, unwilling to 
 imdertake any office, and therefore never likely to rise. For that cause they 
 seldom visit their friends, except some familiars : paudloqui, of few words, 
 
 ' Omnes exercent yana; intenssrque animi cogitationea, (N. Piso Brnel) et assidu^. k Curiosi 4e rebna 
 minimis. Aretens. ' Lib. 2. de Intell. " Hoc mela-[cliolici3 omnibus propriam, nt qaas semel 
 
 imaginationes valdS receperint, non facile rejiciant, sed hte etiam vel invitis semper occnrraat. » Tullius 
 de SenecL •Consil. med. pro HypocbonUriaco, PConsil. 43, iCap 5 ^lAb 2, 
 
 de Intell. 
 
Mem. 1. Subs. 2.] Symptoms of tU Mind. 259 
 
 and oftentimes wholly silent. " Frambeseriu^, a Frenchman, had two such 
 patients, omnino taciturnos, theii- friends could not get them to speak : Boderi- 
 cus a Ftmseca, consult, torn. 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, &c. 
 Solitariness.] Most part they are, as Plater notes, deddes, taciturni, mgrh 
 impidsi nee nisi coacti procedimit, &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. Oh voluptatem, an oh timorem soli sunt ? Are they so solitary for 
 pleasure (one asks) or pain? for both ; yet I rather think for fear and sorrow, (fee. 
 
 " Hence 'tb they gn*ieve and fear, avoiding ligrht, 
 And shut themselves in prison dark from sight." 
 
 "Hinc metnnnt cupiuntqne, dolent fngiuntque, nee 
 auras 
 Eespiciunt, clausi tenebris, et carcere cieco." 
 
 As Bellerophon in "Homer, 
 
 "Qui miser in sylvis moerens errabat opacis, I " Tliat wandered in the woods, sad, all alone, 
 
 Ipse snum cor edens, hominum vestigia vitans." | Forsaking men's society, making great moan." 
 
 They delight in fl.ood3 and waters, desert places, to walk alone in orchards, 
 gardens, private walks, back lanes, averse from company, as Diogenes in liis 
 tub, or Timon Misanthropus, 'they abhor all companions at last, even their 
 nearest acquaintances and most familiar friends, for they have a conceit (T say) 
 every man observes them, will deride, laugh to scorn, or misuse them, confining 
 themselves therefore wholly to their private houses ovchambevs, fagiunthomines 
 sine causa (saith Ehasis) et odio habent, cont. I. 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 Philopoemenes, "''he forsook the city, 
 lived in groves and hollow trees, upon a green bank by a brook side, or con- 
 fluence of waters all day long, and all night." Qucb quidem (saith he) plurimum 
 atra bile vexatis el Tnelancholicis eveniunt, desertafrequentant, hominumque con- 
 gressum 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 mo,3t timorous and solitary creatui'e, Pierius, 
 Hieroglyph. I. 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 chimsera, so prodigious and 
 strange, 'such as painters and poets dui'st 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. Melaiwlwlici plane incredibUia sihi persuadent, ut vix 
 omnibus sceculis duo reperti siiit, qui idem imaginati sint [Krastus de La/miis), 
 scarce two of two thousand that concur in the same symptoms. The tower of 
 
 •Consnlt. 15. et 16. lib. 1. 'Virg. ^n. 6 "Iliad. 3. » Si malum exasperetur, homines odio habent 
 ct solitaria petunt. r Democritus solet noctes et dies apud se degere, plerumque autem in speluncis, sub 
 amoenis arborum umbris vel in tenebris, et mollibus herbis, vel ad aquarura crebra et quieta fluenta, &e. 
 7. Gaadet tenebris, aliturque dolor. Ps. Ixii. Vigilavi et factus sum velut nycticorax in domicilio, passer 
 solitarius in t'emplo. » Et qus vix audet fabula, monstra parit. "In cap. 18.1. 10. de civ. del, Lunam 
 ab A.sino epotam videns. 
 
260 Symptoms of Melanchohj. [Part. 1. Sec. 3. 
 
 Babel never yielded sucli confusion of tongues, as tlie chaos of melanclioly 
 doth variety of symptoms. There is in all melancholy simUitudo dissiniilis, 
 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 of tlie 
 
 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. memh. 
 11, 12, 13, li, plurijiiwm irritant wifluentice ccelesteSjUnde cientv/r animicegri- 
 tudines et inorhi 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, &c. 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 stifily 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, dtc. To catch birds, fishes, &c., 
 still contriving and musing of such matters. If Jupiter domineers, they are more 
 ambitious, still meditating of kingdoms, magistracies, ofiices, 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, Amj^ullas jactant 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 monarohs, give offices, honours, &a. 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 voyages, 
 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 itsel:^ 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 whoUy immaterial), or from the four humours in 
 
 . Velo. 1. 4. c. 6. dSect. 2. Memb. l.Suis. 4. 'De reb. coelest. lib. 10. c 13. f I. de Indazine 
 
 Goclenius. e iior. de art. poet. ^ Tract, 7. de Melan. 
 
Mem. 1. Subs. 3.] 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, 
 caj}. 20. are infinite. Of greater note be these. 
 
 If it be natural melancholy, as Loci. Mercatus, lib. 1. cap. 17. de melan. 
 T. Bright, c. 16. hath lai-gely 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 etfrigidam habent. Hercules de Saxoni^, c. 19. I. 7. '"holds these that 
 are naturally melancholy, to be of a leaden colour or black," and so doth 
 Guianerius, o. 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, I. 7, ""There is not one cause of this melancholy, nor one 
 humour which begets, but diverse divei-sely intermixed, from whence proceeds 
 this variety of symptoms:" and those varying again as they are hot or cold. 
 ""Cold melancholy (aaith Benedlc. 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, I. 2. de intellect, will have us to consider 
 well 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, 
 Anna rapit superosque farens in prcelia poscit: quite mad or tending to mad- 
 ness: Nunc hos, nunc impetit illos. Bellerophon on the other side, solis errat 
 inale sanus in agris, wanders alone in the woods; one despairs, weeps, and is 
 weary of his life, another laughs, &c. 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, and 
 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 natural, 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 othei-s. 
 
 For example, if it proceed from phlegm (v/hich 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 "Savauarola, dull, slow, cold, blockish, 
 ass-like, Asininam mdancholiam, ^ Melan cthon calls it, "they are much given 
 to weejping, and delight in waters, ponds, pools, rivers, fishing, fowling," &c. 
 
 'numidum, calidum, ft-igidum, siccum. ' Com. In 1. c. Johannis de Sacrotosco. ' Si residet 
 
 melancholia naturalia, tales plumbei coloris ant nigri, stupidi, solitarii. m Non una melancholia causa 
 
 est, nee unus humor vitii parens, sed plures, et aliua alitor mutatns, unde non omnes eadem sentiunt symp- 
 tomata. n Humor frigidus delirii causa, humor calidus furoris. o Multum refert qua quisque melan- 
 cholia teneatur, hnne fervens et aocensa agitat, ilium tnstis et frigens occupat : hi timidi, illi inverecundi, 
 intrepidi, &c. pCap. 7. et 8. Tract, de Mel. qSigna melancholia ex intemperie et agitatione spirituum 
 sine materia. 'T, Bright, cap. 10. Treat. Mel. .Cap. 16. ii. 9. Kliasis. •Bright, c. 16. "Pract. 
 major. Somnians, piger, ftigidas. i Do anima, cap. de humor. SI a Phlegmate semper in aquis tere sunt, 
 et circa tluvios plorant multum. 
 
262 Symptoms of Melanchuhj. [Part. 1. Sec. 3. 
 
 {Amoldus, breviar. 1. cap. 18.) TPieyare ^pale of colour, slotMul, 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, Rhasis. 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 stUl; 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 h. Vega, that thought he was a tun of wine, "and that Sien- 
 uois, thatresolved within himself notto piss, forfear he shoulddrown 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 Salust Salvianus, and Hercules de Saxonia. And as Savanarola, Vittorius 
 Faventiuus Emper. farther adds, "Hhe veins of their eyes be red, as well as 
 their faces." They are much inclined to laughter, witty and merry, concei.ted 
 in 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 'they see or hear plays, dancing, and such-like sports (free fi.-om all 
 fear and sorrow, as ^Hercules de Saxonia supposeth). If they be more strongly 
 possessed with this kind of melancholy, Arnoldus adds, Breviar., lib. 1. cap. 
 18., like him of Argos in the Poet, that sate laughing ''all day long, as if 
 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 if 
 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. Vv^olfius 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 
 much weakened, and worse a long time following." Sach 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 causoth many times 
 a divine ravishment, and a kind of entJiusiasmus, which stirreth them up to be 
 excellent philosophers, poets, prophets, (fee. Mercurialis cojisil. 110. gives 
 instance in a young man his patient, sanguine melancholy, "'of a great wit, 
 and excellently learned." 
 
 If it aiise from choler adast, 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, pi-ovoke any, to kill themselves and others; Amoldus 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, 
 
 y Pigra nascitur ex colore pallido et albo, Here, de Sason. « Savanarola. a Muros cadere in se, aut 
 
 sabmergi timent, cum toi-pore et seguitie et fluvios amant tales, Alexand. c. 16. lib. 7. b Semper 
 
 fji-ii dormit somnolenta c. 16- 1.7. ■= Laurentius. ^ Cap. 6. de mel. Si ^ sanguine, venit rubedo 
 
 ociilorum et faciei, pliiriraus ri.sus. e Venoj oculorum suut rubra;, vide an pr^eesserit vini et aromatum 
 iisus, et frequens balneum, Traliian. lib. 1. 16. an priecesserit mora sub sole. ^Ridet patiens si a sanguine, 
 putat se videre choreas, musicam audire, ludos, &c. e Cap. 2. Tract, de Melan. ^» Hor. ep. lib. 2. 
 
 quidam baud ignobilis Arjjig, &c. '- Lib. de reb. mir. t Cum inter coucionandum mulier dormiens fe 
 
 subsellio caderet, et omnes rcliqni qui id videreut, ridercnt, tribus p ist diebus, &c. * Juvenis et non 
 
 vulgaris eruditionis. ™ ^i a rholera, faribundi interficiimt se et alios, putant se videre pugnas. " Urina 
 •fiubtilis et iguea, parum donuiiiat. 
 
Mem. 1. SuLs. 3.] Symptoms oftJie Stars, Humours, &c. 263 
 
 Hebrew, Greek, and Latin, that never were tauglit or knew them before." 
 Apponensis m com. in Pro. sec. 30. speaks of a mad woman that spake excel- 
 lent good Latin : and Ehasis knew 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. Avioenna and some 
 of his adherents will have these symptomsi, when they happen, to proceed from 
 the devil, and that they are rather dcemoniaci, 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, cap. 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 vicleatur : he ascribes 
 this generosity, fury, or rather stupidity, to this adustion of choler and melan- 
 choly : but I take these rather to be ma<i 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 Avioenna, " '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 "■ Aruoldus writes, 
 " they will endure no company, they dream of graves still, and dead men, 
 and thiuk themselves bewitched or dead:" if it be extreme, they think they 
 hear hideous noises, see and talk " 'with black men, and converse familiarly 
 with devils, and such strange chimeras and visions" (Gordonius), or that they 
 are possessed by them, that somebody talks to them, or within them. Tales 
 melanckolici plerumque dcemoniaci, 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 qiuBst. 55. writes that he had a melancholy 
 friend, that ""had a black man in the likeness of a soldier" stiU following 
 him wheresoever he was. Laurentius, ca2}. 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 1-550 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 Uke 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 Prtetus' 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 spirits. 
 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 
 
 « Tract. 15. c. 4. P Ad hiec perpetrancla furore rapti ducuntur, cmciatus quosvis tolerant, et mortem, 
 
 et furore exacerbate aiident et ad iuppliciaplusirritantur, mirum est quantam habeant in tormentispatien- 
 tiam. q Tales plus casteris timent, et continue tristantur, valde suspiciosi, solitudinem dUigunt, corruptis- 
 simas habcnt imaginationes, &c. '&\s. melancholia adusta, tristes, de sepulchrls somniant, timent ne 
 
 fascinentur, pntdut se mortuos, aspici nolunt. ■ Videntar sibi videre monachos nigi-os et diemones, et 
 
 suspenses et mortuos. ' Quavis nocte se cum dmnione coire putavit. ^ Semper fere vidisse militem 
 
 nigrum praisentem » Anthony de Verdeur. > Quidam mugitu.s boum Kmulantur, et pecora seputant, 
 ut Prffiti tilise. * Baro quidam mugitus boum, et rugitus asinorum, et aliorum animalium voces efOflgit, 
 
2G4 Symptoms of Melancholy. [Part. 1. Sec. 3. 
 
 as lead, another is as liglit as a feather. Marcellus Donatus, I. 2. cap. 41. 
 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 fingei-," and was afraid to clinch her 
 hand together, lest she should crush the world like an apple in pieces : or him 
 in Galeu, 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 
 hear him, and such a one 'Laurentius gives out upon his credit, that he knew 
 in France. Christophorus a Vega, cap. 3., I. 14., Skenckius and Marcellus 
 Donatus, I. 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, stuffed with wind. Some laugh, weep ; some 
 are mad, some dejected, moped, in much agony, some by fits, others conti- 
 nuate, &c. Some have a corrupt ear, they thiiik 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 unguentwin 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 stiU 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 Verdeur, was persuaded he ha,d 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 Fraa- 
 ciscans by chance coming that way, fully removed him from the conceit. Sed 
 abunde fahularum audivimus, — enough of story-telling. 
 
 SuBSECT. IV. — Symptoms from Education, Custom, Continuance of Time, our 
 Conditimi, mixed with other Diseases, hy Fits, Inclination, i&c. 
 
 Anotiiee great occasion of the variety of these symptoms proceeds from 
 custom, discipline, education, and several inclinations, " ' this humour will 
 imjirint in melancholy men the objects mo.st 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, &o. Francisco Sansovino records of 
 a melancholy man in Cremona, that would not bo induced to believe but that 
 
 « Omnia magna putatiat, uxorem magnam, granjes eqtios, atihorruit omnia parva, mao-na pocula, et 
 calceamenta pedibus majora. u Lib. 1. cap. 16. putavit se uno digito posse totum mundum conterere. 
 
 'hustmet humeiis ccclum cum Atlante. Alii coeli riiiuam timent. ^ Cap. 1. Tract. 1.5. alius se gallum 
 
 putat, alms lusciniam. « Trallianus. f Cap. 7. do mel. s Anthony de Verdeur. i" Cap. 7 de mel. 
 'liaui-entius, cap. 6. ... 
 
Mem. 1. Subs. 4.] Symptoms from Custom. 2<o^ 
 
 he was pope, gave pardons, made cardinals, &c. " Christoijlaorus S, Vega 
 makes mention of another of his acquaintance, that thought he was a kin\ 
 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 o^vn : like him 
 in ' Athenajus, 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- 
 philus 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, &c. 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. '^QacBdam 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 
 acta, a second two degrees less, a third half-way. 'Tis superparticular, sesqui- 
 altera, sesqmtertia, and superbipartieiis tertias, quintas Melancholke, &c., all 
 those geometrical proportions are too little to express it. " ^ It comes to 
 many by fits, and goes ; to others it is continuate : many (saith 'Faventicus) 
 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 time.s, like the sea-tides, to some 
 
 ^lAtj. 3. cap. 14. qui se regem putavit regno expulsum. ^ Dipnosophist. lib. Tlirasilaus putavit omnes 
 naves in Pirenm portum appeUentea snas esse. " De hist. Med. miral). lib. 2. cap. 1. ■> Genibus 
 
 flexis loqui cum iUo TOluit, et adstaie jam tum putavit, Ac. » Gordonius, quod sit proplieta^et inflatus 
 
 a spirit'i sancto. p Qui forensibus causis insudat, nil nisi arresta cogital, et supplices libellos, alius nun 
 
 nisi versus facit. P. Forestus. l Gordonius. r Verbo non e.\primunt, nee opere, sed alta mente 
 
 recondunt, et sunt viri prudentissimi, quos ego scepe novi, cum multi sint sine timore, ut qui se reges et 
 mortuos putant, pltira signa quidam habeut, paiiciora, majora, minora. " Trallianus, lib. 1. 16. alii 
 
 ictervalla quasdam liabent, ut etiam consueta administrent, alii in continuo delirio sunt, Ac. t Prac. mag. 
 Vere tautum et autunmo. " Lib. de humoribus. » Guiaueriiis, 
 
2G6 Symptoms of MpJanchuly. [Part. 1. Sec. 3. 
 
 ■women 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 fatum 
 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, tenible 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 dU 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* a most delightsome humour, to 
 be alone, dwell alone, walk alone, meditate, lie in bed whole 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, ''pol me occidtstis, amid, non servdstis, ait ? you have undone him, he 
 complains if you trouble him : tell him -what inconvenience wiU follow, what 
 will be the event, all is one, ca7iis 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 Imsa 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 quantmn vertice ad auras jEtliereas, tantum radice in Tartwra 
 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 cankpred soul macerated with cares and discontents, 
 tcediumvitce, impatience, agony, inconstancy, irresolution, precipitate them unto 
 unspeakable miseries. They cannot endure company, light, or life itself, some 
 imfit 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 discern all which symptoms the better, "Ehasis 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 cogitaia 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, &c. : the third is to put in practice that 
 
 ' De mentis alienat. cap. 3. ' Levinns Lcmnins, Jason Pratensis, blanda ab Initio. * " A most 
 
 agreeaWe mental delusion." 'Hor. i> Facilis descensus Avenii. 'Virg. i Corpus cadaverosum. 
 I'sa. IxvU. cariosa est facies mea prse ffigiltudine animse. " Lib. a. ad Almansorem. 
 
Mem. 1. Subs. 4.] Symj^tyms from Custom. 2G7 
 
 which they ''think or speak. Savanarola, Euh. 11. Tract. 8. cap. 1. decegrilii- 
 dine, confirms as much, '"^when he begins to express that in words, which he 
 conceives in his heart, or talks idly, or goes from one thing to anotlier," which 
 'Gordonius calls neo caput Jiaientia nee caudam ("having neither head nor 
 tail"), he is in the middle way: "' but when he begins to act it likewise, and 
 to 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 outj at first solitary, at last they can endure no company: or if 
 thej" 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, w^hat 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, &c., grow humorous in 
 the end : like hini in the poet, scepe ducentos, scepe decern servos (" at one 
 time followed bv two hundred servants, at another only by ten"), he will 
 dress himself, and undress, careless at last, grows insensible, stupid, or mad. 
 'He howls like a wolf, barks like a dog, and raves like Ajax and Orestes, 
 heai-s music and outcries, which no man else hears. As " he did whom 
 Amatus Lusitanus mentioneth cent. 3, cura. 55, or that woman in ° Springer, 
 that spake many languages, and said she v> as possessed : that farmer in ° Pros- 
 per Calentis, that disputed and discoursed learnedly in philosophy and astro- 
 nomy with Alexander Achilles his master, at Bologna, in Italy. But of 
 these I have ali-eady spoken. 
 
 Who can sufiiciently speak of these symptoms, or prescribe rules to com- 
 prehend them? as Echo to the painter in Ausonius, vane, quid ajectas, dec, 
 foolish fellow ; what wilt? if you must needs paint me, paint a voice, et similem 
 si vis phigere, pinge sonum; if you will describe melancholy, describe a phan- 
 tastical conceit, a corrupt imagination, vain thoughts and different, which 
 who can 'do 1 The four and twenty letters make no more variety of words in 
 diverse languages, than melancholy conceits produce diversity of sjTmptoms 
 in several persons. They ai'e 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 
 air, as the heax-t 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 j 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, consil. 26, &c. 23, 234, 
 249, with falling-sickness, headache, vertigo, lycanthropia, &c. I. Csesar 
 Claadimis, consult. 4. consult. 89 and 116, with gout, agues, haemorrhoids, 
 stone, &c,, 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. For hitherto I have expatiated 
 
 '"Practica majore. e Quum ore loquitur quiE corde concepit, quum subito de una re ad aliud transit, 
 
 Deque rationem de aliquo reddit, tunc est in medio, at quum incipit operari quffi loquitur, in summo gi'adu 
 est. •» Cap. 19. Partic. 2. I.oquitur secum et ad alios, ac si vere prassentes. Aug. cap. 11. li. de cura 
 
 pro mortuis gerenda. Ehasis. ' Quum res ad hoc devenit, ut ea quffi cogitare cceperit, ore promat, 
 
 atque acta permisceat, tum perfectamelancholia est. k Melancholicus se videre et audire putat dasmones. 
 Lavater de spectris, part. 3. cap. 2. ' Wierus, lib. 3. cap. 31. '" Michael a musian. " Malleo malef. 
 * Lib. de atra bile. p Part. 1. Subs. 2. Memb. 2. i lie delii'io, melancholia, et mania. 
 
2GS Sij:nptoms nf Mdamholy. [Part. 1. Sec. 3. 
 
 in more general lists or terms, speaking promiscuously of such ordinary signs, 
 which occur amongst writers. Not that they are all 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 rejjort ; 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 dangers. 
 
 MEMB. II. 
 
 SuBSECT. I. — Symptoms of Head-Melanclioly. 
 
 " If "■ no symptoms appear about the stomach, nor the blood be misaiFected, 
 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 of 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 rubore saiurato, ' one calls it a blueish, and sometimes full of pimples," 
 with red eyes. Avicenna, I. 3, Fen. 2, Tract. 4, c. 18. Duretus and others 
 out of Galen, cle affect. I. 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, I. 2, out of his own 
 experience found, epileptical, 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 tlais, 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 HoUerius. .^tius, tetrab. I. 2, so. 2, c. 9, 
 
 'Nicholas Piso. Si signa circa ventriculum non apparent, uec sanguis male affectus, et adsuiit timor et 
 mcEstitiii, cerebrum ipsum cxistimandum est, tfcc 'Tract, de mel. cap. 13. Ike. Ex intemperie spirituuni, 
 et cerebri motu, tenebrositate. 'Facie sunt nibente et livescente, quibus etiam aliquando adsunt 
 
 pustulie. "Jo. Pantheon, cap. de mel. Si cerebrum primario afKciatur adsunt capitis gravitas, fixi 
 
 ocirli, &c. '■ I aurent. cap. 5. si a cerebro ex siccitate, turn capitis eritlevitas, sitis, vigilia, paucitaa 
 
 superfimtiitum in oculis et naribus. y Si nulla digiia iKsio ventriculo, quoniam in liac melancliolia 
 
 capitis, exigua nonnunquara ventriculi pathemata coeunt, duo euira h£ec membra sibi inviccm affectiunem 
 trausaiiituat. » Pusuema magis flatuosa. 
 
jFlem. 2. Subs. 2.] Symptoms of Head-Melanchohj. 2G9 
 
 and 10, maintains the same, "if there be more signs, and more evident in tlie 
 head than elsewhere, tlie brain is primarily affected and prescribes head-me- 
 lancholy to be cured by meats amongst the rest, void of wind, and good jnice, 
 not excluding wind, or corrupt blood, even in head-melancholy itself: but 
 these species are often confounded, and so are their symptoms, as I have 
 already proved. The symptoms of the mind are superfluous and continual 
 cogitations : " Tor 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- 
 content, Montaltus, cap. Si. If any thing trouble them, they cannot sleep, 
 but fret themselves still, tiU 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, prmrubri jooosis delectantur 
 et irrisores plerumque sunt, if they be ruddy, they are delighted in jests, and 
 sometimes scofi'ers themselves, conceited : and as Rodericus k Vega comments 
 on that place of Galen, merry, witty, of a pleasant disposition, and yet griev- 
 ously melancholy anon after : omnia discunt sine doctore, saith Areteus, they 
 learn without a teacher : and as * Laurentius supposeth, those feral passions 
 and symptoms of such as think themselves glass, pitchers, feathers, &o., 
 speak strange languages, proceed o calore cerebri (if it be in excess), from the 
 brain's distempered heat. 
 
 SaBSECT. II. — Symptoms of windy Hypochondriacal Melancholy. 
 
 "In this hypochondriacal or flatuous melancholy, the symptoms are so ambi- 
 guous," saith ° Crato in a counsel of his for a noblewoman, " that the most 
 exquisite physicians cannot determineof the part afieoted." Matthew Flaccius, 
 consulted about a noble matron, confessed as much, that in this malady he 
 with HoUerius, Fracastorius, Falopius, and others, being to give their sentence 
 of 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 up these ordinary symptoms, which all the Neoterics repeat of 
 Diocles j only this fault he finds with him, that he puts not fear and sorrow 
 amongst the other signs. Trincavellius excuseth Diocles, 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 notj 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 .spittle, cold sweat, importunus sudor, 
 
 ■Si minus molestiffi circa ventriculum aut ventrcm, in iis cerebrum primario afflcitur, et curare oportet 
 himc afifectum, per cibos fiatDs exortes, et boute concoctionis, &c., raro cerebrum afflcitur sine ventriculo. 
 ^Sanguinem adurit caput calidius, et inde fumi melancholici adusti, auimum exagitant- ^Lib. de loc. 
 
 affect, cap. 6. ^Cap. 6. e ilildeslieim, spicel. !. de mel. In tlypochondriaca melanctiolia adeo 
 
 ambigua sunt symptomata, at etiam exerciratissimi medici de loco afPecto statuere non possint. '"Medici 
 de loco affecto nequeunt statuere. e Tract, posthumo de mel. Pata^ni edit. 1G20. per Bozettura Bibliop. 
 
 cap. 2. *> Acidi ructus, cruditates, asstus in praecordiis, flatus, interdura ventriculi dolores vehementes, 
 
 sumpLoque cibo concoctu difflcili, sputum humidum idqae miiltum sequetur, itc. Hip. lib. de mel. Galenas, 
 Melanelius fe Ruffo et jEtio, Altomarus, Piso, Montaltus, Brucl, Weclier, Ac. 
 
270 Symptoms of Melancholy.. [Part 1. Sec. 3. 
 
 unseasonable sweat all over the body,"as'Octavius Horatianus, lib. 2. cap. 5. calls 
 it; cold joints, indigestion, 'they cannot endure their own fulsome belchings, 
 continual wind about their hypochondries, heat and griping in their bowels, 
 prmcordia 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- 
 plexioas. Many of them are high-coloured, especially after meals, which symp- 
 tom Cardinal Ctecius 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 their 
 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, diffiaidtas anhelitus, short breath, hard wind, 
 strong pulse, swooning. Montauus, cojisiZ. 5.5, TrincaveUius,Zi6. 3. coresiZ. 36, ef 
 37. Pernelius, cons. 43. Frambesarius, consult, lib. 1. consil. 17. Hildesheim, 
 Claudiaus, &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 fuU of pain and wind, Guianerius adds vertigo, nausea, 
 much spitting, &c. If from the myrach, 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 usiially 
 a pain in the right hypochondrie. If from the spleen, hardness and grief in the 
 left hypochondrie, arumbling, 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, <fec. And from these crudities, windy vapours ascend 
 up to the brain which trouble the imagination, and cause fear, sorrow, dulness, 
 heaviness, many terrible conceits and chimeras, as Lemnius well observes, I. 1. 
 c. 16. " as "a black and thick cloud covers the sun, and intercepts his beams 
 and light, so doth this melancholy vapour obnubilate the mind, enforce it to 
 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 gripiags, 
 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, observat. lib. 1. hath 
 a most memorable example of a countryman of his, that by chance falling into 
 a pit where frogs and frogs' spawn was, and a little of that water swallowed, 
 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 ho had 
 young live frogs in his belly, qui vivebant ex alimento suo, that lived by his 
 nourishment, and was so certainly persuaded of it, that for many years follow- 
 ing he could not be rectified in his conceit : Fie 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 mordicus contradicere, et 
 ore et scriptis probare nitebcUu/r: no saying would serve, it was no wind, but 
 
 •Circa pr^ecordia de assidua inflatione qneruntur, et cnm sudore totins corporis iraportnno, fri^dos 
 articulos saepe patiuntai', indigestione laborant, ructus sues insimves perhorrescuQt, viscerura dolores habent. 
 ii Montaltus, c. 13. Weclcer, Fuchsius c. 13. Altomarus, c. 7. Laurentins, c. 73. Brael, Gordon. ipract. 
 major ; dolor in eo et ventositas, nausea. '" Ut atra densaque nubea soli e£fasa, radios et lumen qjus 
 
 intercipit et offuscat ; sic, &c. » Ut fnmus fe camino. 
 
Mem. 2. Subs. 4] Symptonis of Wmneris 2Ielan-:lioJy. 271 
 
 real frogs: "and do you not hear tbem 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 lihei-atus est, he was cured. Laureutius 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 continuate 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 quamlibetfere amant. (Jason Pratensis.) ^Ehasis 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 dbouyiding in the whole body. 
 
 Their bodies that are affected with this universal melancholy are most part 
 black, " 1 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 haemorrhoids, 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 HoUerius 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 corrapt : prcerubri colore scepe sunt tales, scepeflavi, 
 (saith "Montaltus, cap. 22.) The best way to discern this species, is to let 
 them bleed, if the blood be corrupt, tliick 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 tolo 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, &c., 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 
 weaiy 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 Rodericus a Castro de morh. mulier. cap. 3. lib. 2. two famous physicians 
 
 *Hypochoniiriaci maxime affectant coire, et multiplicatur coitus in ipsia, e5 quod ventositates raultipli- 
 cantur ia hypochondriis, et coitus sffipe allevat has ventositates, r' Cont. lib. 1 . tract. 9. i Wecker, 
 
 Melancliolicus succus toto corpore redundans. rSplen natura imbecilior. Montaltus, cap. 22. «Lib. 1. 
 cap. 16. Interrogare convenit, an aliqua evacuationis retentio obvenerit, viri in liaeinorrhoid. mulierum 
 menstruiB, et vide faciem similiter an sit rubicunda. '■ Naturales nigri acquisiti a toto corpore, SEepe 
 
 rubicund!. " Montaltus, cap. 22. Piso. Ex colore sanguinis si minuas venam, si tluat niger, &c. » Apul. 
 lib. 1. semper obvi» species moi-tuorum quloquid umbrarum est uspiam, quicquid lemurum et larvarum 
 oculis suis aggerunt, sibi fingunt omnia noctium occursacula, omnia bustoruin lormidamina, omnia sepui- 
 chrorum terriculamenta. 
 
272 Symptoms nf MelancJioly. [Part 1. Sec. 3. 
 
 in Spain, Daniel Sennertus of Wittenterg, K5. 1. pa/rt. 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; 
 C 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 tliis 
 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 Gynoiciorum 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, injiaminationem arterice circa dor- 
 sum, Rodericus adds, an inflammation 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 onenstrui malitia, for 
 in a word, the whole malady proceeds from that inflammation, putridity, black 
 smoky vapours, &c., from thence comes care, sorrow, and anxiety, obfuscation 
 of spirits, agony, desperation, and the like, which are intended or remitted; si 
 amatorius accesserit a/rdor, or any other violent object or pertui'bation of mind. 
 This 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, &c. To such as lie in childbed ob supprcssam purgationem ; but to 
 nuns and more ancient maids, and some barren women for the causes aforesaid, 
 'tis more familiar, crehrius his quam reliquis accidit, inqziit Rodericus, the 
 rest are not altogether excluded. 
 
 Out of these causes Eodericus 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, &c., with much solitariness, weeping, 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 faints, /awces siccilate prxcludunlur, ut diffi- 
 culter possit ab uteri strangulatione decerni, like fits of the mother, Alcus 
 plerisque nil reddit, aliis exiyuum, acre, biliosuin, lotium flavum. They 
 complain many times, saith Mercatus, of a great pain in their heads, about their 
 hearts, and hypochondries, 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, <fec. And 
 from hence proceed/? T-irea delir amenta, a brutish kind of dotage, troublesome 
 sleep, terrible dreams in the night, subrusticus pudor et verecundia ignava, a 
 foohsh kind of bashfulness to some, perverse conceits and opinions, " dejection 
 
 y Differt enim ah ea qua; tMs et reliquis feminis communiter contingit, propriam hatens cansam. =■ Ex 
 menstrm sanguinis tetra ad cor et cerebrum exlialatione, vitiatum semen meiitem perturbat &c. non per 
 essentiam, sed per consensum. Animus moerens ct anxius inde malum trahit, et spiritus cerebrum obfus- 
 cantur, qu£e cmicta augentur, &c. "Cum tacito delirio ac dolore alicujus partis interna;, dorsi, hypochon- 
 dm, cordis regionem et universam mammam Interdum occnpantis, &c. Cutis aliquando squaiida, aspera, 
 rugosa, piKcipue cubitis, genibus, et digitorum articulis, priecordia ingenti sa-pe ton-ore astuant et pulsanL 
 cnmque vapor excitatus sursum evolat, cor palpitat aut premitur, animus deficit, &c n Animi deiectio 
 
 perversa rerum existimatio, pneposterum judicium. Fastidioss, languentes, tajdiosae, consilii inopes! 
 ;^!l?»T^ timentes, moesta, cum summa rerum meliorum desperaUone, nuUa re delectantur, soUtudinem 
 
Mem. 2. Subs. 4.] Symptoms of Women's Melanclioly. 273 
 
 of mind, much discontent, preposterous judgment. Tliey are apt to loathe, 
 dislike, disdain, to be weary of every object, ifcc, 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 afiEected so long as this vapour lasteth; but 
 by-and-by as pleasant and merry as ever they were in their lives, they 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 
 frequent, vehement, and continuate. Many of them cannot tell how to exjiress 
 themselves in words, or how it holds them, what ails them, you cannot under- 
 stand them, or well tell what to make of their sayings ; so far gone sometimes, 
 so stupified and distracted, they think themselves bewitched, they are in 
 despair, apim adfletum, desperationem, d-Aores Tnanimis et hypochondriis. Mer- 
 catus therefore adds, now their breasts, now their hypoohondries, 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 ofiends them, though they be in great pain, agony, and fre- 
 quently complain, grieving, sighing, weeping, and discontented still, sine causa, 
 manifesto,, 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 Eodericus, 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 exti'emity 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 tlie 
 like, they will not speak, make answer to any question, but are almost dis- 
 tracted, mad, or stuj)id 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 jierturbations aggravated, solitariness, idleness, <fec. 
 
 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, ph3'sic, internal, external remedies, 
 are at large in great variety in ''Hodericus a Castro, Sennertus, and Mercatus, 
 which 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, hinc illce lachrymce, 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 and 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, but noble virgins, 
 
 'Nolimt aperire molcstiam quam patiuntur, sed conqueruntur tamen de capite, corde, mammis, &c. In 
 pateos fere maniaci prosilire, ac strangulari cupiunt, nulla orationis suavitate ad spem salutis recuperan- 
 dam erigi, &c. Familiares non curant, non loquuntur, non respondent, &c., et liffic graviora, si, &c. 
 " Clistei-cs et Helletorismum llatliioli summb laudat. 
 
274 Sympoi-m of Melancholy. [Part. 1. Sec. 3. 
 
 nice gentlevTOmeu, suoli 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, sterileset vidum plerumque mehmcliolicce), 
 such for the most part are miisaffected, 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 himiouts, 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 li Into what subject have I rushed? What have I to do with nuns, 
 maids, virgins, widows 1 I am a bachelor myself, and lead a monastic life in 
 a college, nee ego sane ineptus qui liaec dixerim,, I confess 'tis an indecorum, 
 and as Pallas a virgin blushed, when Jupiter by chance spake of love matters 
 in her presence, and turned away her face; me rejio-imam, 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 ingratiam 
 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 infirmity, 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 ends(cMm 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 caiTied, 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 theii' 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, hoeccine fieri flagitia? 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 lire, 
 but that fire of lust which breaks out into such lamentable flames, they will not 
 take notice of, theirown bowels oftentimes, flesh and blood shall so rage andburn, 
 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 aboi-tions and murdering of infants in their nunneries 
 (read ° Kemnitius and others), their -notorious fornications, those Spintrias, 
 Tribadas, Ambubeias, ifec, those rapes, incests, adulteries, mastuprations, 
 
 ' Examen cone. Trident de Meljbatii saeerd. 
 
Mem. 3.] Causes ofiliese Symptotns. 275 
 
 sodomies, buggeries of monks and friars. See Bale's visitation of abbeys, 
 'Mercurialis, Rodericus a Oastro, Peter Porestus, and divers physicians ; I 
 know their ordinai-y apologies and excuses for these things, sed vLderint Poli- 
 iici, Medici, T/ieologi, I shall more opportunely meet with them ^elsewhere. 
 
 "h Ulius vidafe, aiit patronura Virginis hujus, 
 
 Ne me forte putes, ve. bum uon amplius addam." 
 
 MEMB. III. 
 Immediate cause of these precedent Symptoms. 
 
 To give some satisfaction to melancholy men that are ti-oubled 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, &c., 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 the wisest and discreetest men, in this malady not to be avoided. 
 The reason why they are so ^tius disousseth at large, Tetrahib. 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 melauchob' 
 men dare boldly be, continue, and walk in the dark, and delight in it :" solum 
 frigidi timidi : 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 
 scotfs 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 censiired and confuted by^lianus Montaltus, cap. 5 and D, Lod. 
 Mercatus de Inter, inorb. cur. lib. 1. cap. 17, Altomarus, cap. 7. de niel., 
 Guianerius, tract. 15. cap. 1, Bright, ca^. 37, Laurentius, ccyx 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." Lauren tius, cajy. 13. supposeth these black fumes offend specially the 
 diaphragma or midriff, and so 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 tenebrai offuscant animum, 
 vi, exteriue iiocent 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 Priapis. e Part. 3. sect. 2. Ilemb. 6. Siih. 5. >■ " Lest you may imagine that I 
 
 patronise that widow or this virgin, I shill not add another word." ' Vapores ci assi et nigri, ii ventri. 
 
 culoin cerebrum exhalant. Fel. Platenis. n Calidihilares, frigidi indi.spositiadlajtitiara, et ideo solitarii, 
 taciturn!, non ob tencbras internas, ut medici volunt, sed ob trigus: muUi molancholici nocte ambulant 
 intrepidi. ' Vapores melancliolici, spiritibus misti, tenebrarum causae sunt, cap. 1. '"Intemperiesfacit 
 Buccum nigrum, nigrities obscurat Hpirituin, obscuratio spiritu& facit metura et tristitiam. " Ut nubecula 
 .Solem otfttscat. Constantinus, lib. de melanch. oAltomaru.s, c. 7. Cau-am thnoris circumtbrt ater 
 
 humor passionis materia, ut atri spiritus perpetuam anima; domicilio otfuaduiit uoctem. 
 
276 Sympkmis of Mdanclioly. [Part. 1. Sec. 31 
 
 the mind, or stonaacb, 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, &o. 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) " ^ 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 imp-essa, 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 j 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 close, and is as inseparable as a 
 shadow to a body, and who can expel or overrun his shadow 1 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, vai'ietj'' 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 wakin" : 
 That they suppose they have no heads, fly, sink, they are pots, glasses, kc, is 
 wind in their heads. 'Here, do Saxonia doth ascribe this to the several 
 motions in the animal spirits, "their dilation, contraction, confusion, alteration, 
 tenebrosity, 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 quls potest ambulare super trabem qua: est in Tla: sed si sit super aquam pro- 
 fundam, loco pontis, non ambulabit super earn, eo quod imaginetur in animo et timet vehementer, forma 
 cadcndl impressa, cui obcdlant membra omnia, et facultates reliquse. q Lib. 2. de inteUectione. Suspiciosi 
 Ob timorem etobliquum discursum,et semper indeputantsibi fieri insidias. Lauren 5 'Tract de 
 
 mel. cap. 7. Ex dilatio:ie, contractione, confusione, tenebrositate spirituum, calida, fi-igida Intemperie <fec. 
 « Illud mquisltione dignura, cur tarn falsa recipiaut, habere se cornua. esse mortuos, nasutos, esse aves, &c. 
 1 1 . Dispositio corporis. 2. Occasio Imaginationis. 
 
Mem. 3.] Causes of these Symptoms. 277 
 
 Why students and lovers are so often melancholy and mad, the philosoisher 
 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 mdancholici, have stiU been melancholy, is a 
 problem much controverted. Jason Pratensis will have it understood of natural 
 melancholy, which opinion Melanothon inclines to, in his book de Anima, and 
 Marcilius Ficinus, ds san. tuend. lib. 1. cap. 5. but not simple, for that makes 
 men stupid, 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 iagenium sine mixtura demsntice, no excellent wit without a mixture 
 of madness. Fraoastorius shall decide the controversy, '"'phlegmatic are dull: 
 sanguine lively, pleasant, acceptable, and merry, 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 
 Heraolitus, a dry light makes a wise mind, temperate heat and dryness are the 
 chief causes of a good wit ; therefore, saith ^lian, an elephant is the wisest of 
 all brute beasts, because his brain is driest, et oh atrcB hilis copiam : this reason 
 Cardan approves, subtil. I. 12. Jo. Baptista Silvaticus, a physician of Milan, 
 in his first controversy, hath copiously handled this question : Kulandus in his 
 problems, Oselius Ehodiginus, lib. 17, "Valleriola 6'° narrat. med., Here, de 
 Saxonia, Tract, posth. de inel. cap. 3, Lodovious Mercatus, de Inter, morb. cur. 
 lib. 1. cap. 17, Baptista Porta, Physiog. Kb. 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," {Gonimb. 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) ^tius 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, fears and 
 cares, that suffer not the mind to be at rest, incontinency is from wind, and a 
 hot liver, Montanus, cons. 26. Rumbling in the guts is caused from wind, and 
 
 n In pro. li. de coelo. Vehemens et assidua cogitatio rei erga quam afflcitur, spiritus in cevelrum evocat. 
 » Melancholia ingeniosi omnes, summi viri in artibus et disciplinis, sive circum Impeiatoriara aut reip. dis- 
 ciplinam omnes fere melancholici. Aristoteles. y Adeo miscentur, ut sit duplum sanguinis ad reliqua duo, 
 'Lib. 2. de intellectione. Pingui sunt Minerva phlegmatici : sanguinei amabiles, gi-ati, hilares, at non 
 ingeniosi ■ cliolerici celeres motu, et ob id contempl.itionis impaticntes : Melancliolici solum excelleiites, &c. 
 ' Trepidantium vox tremula, quia cor quatitur. >> Ob aviditatem qu.-e redilit nervos liugu.-e torpidos. 
 
 ' Incontinentia linguaj ex copi* flatuum, et velocitate imagluatiouis. a Cah itics ob siccitatia cxcessuia. 
 
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 
 the same cause. That the belly is hard, wind is a, cause, and of that leaping 
 in many parts. Redness 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 hypochondrias, which pitch upon the skin ; leanness for want 
 of good nourishment. "Why their appetite is so great, ^^tius answers : Oi 
 ventris 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 ' Fi-acastorius well determines, ob defectum 
 proprium, et timorem, "from fear, and a conceit of ovir 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 
 presence, """' but for joy and pleasure, or if any thing at unawares shall pass 
 from us, a sudden accident, occurse, or meeting ;" (which Disariusin "Macrobius 
 confirms) any object heard or seen, for blind men never blush, as Dandinus 
 observes, the night and darkness make men impudent. Or that webe staid before 
 our betters, or in company we like not, or if any thing molest and offend us, eru- 
 bescentia turns to rubor, blushing to a continuate redness. "Sometimes the 
 extremity of the ears tingle, and are red, sometimes the whole face, Elsi nihil 
 vitiosum cojnmiseris, 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 
 'Danchmis holds), as vice; a hot liver, saith Duretus {)iotis in Ilollerium :) 
 " from a hot brain, from wind, the lungs heated, or after drinking of wine, 
 strong drink, perturbations," (fee. 
 
 " 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 Demooritus determine." 
 The cause that it often affects 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 
 etfetu, Vives 3 de A7iimd. 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, &.O., 
 
 = ^tiiis. f Lauren, c. 13. s Tetrab. 2. ser. 2. cap. 10. >■ Ant. Lodovicus, prob. lib 1. scet. 5. 
 
 de atiiibiliiriis. ' iiubiusticus pudor vitiusus pudor. k Ob igiuiminiam aut turpitudinon facti, .tc. 
 
 De synip. et Antip. cap. 12. laborat faoius ob prKsentiam ejus qui defectum nostrum videt, et natura .[uasi 
 opem latura calorem illuc mittit, calor sanguinem trabit, unde rubor, audaces non rubeiit, &c. >" Ob 
 
 gaudium et voluptatein foras exit sangais, aut ob melioris revere. itiam, aut ob suultuin'occursum, aut si 
 quid incautius cxcident. « Com. in Arist. de aniiua. Cceci ut plurimuin impudentes, nox facit ijiipudenliji. 
 "Alexander Aplu-odisiensis makes all bashfulness a virtue, eainqae se refert in seipoo experiri solitum, et.si 
 esset admodum senex. p Sspe post cibum apti ad ruborem, ex potu viiii, ex timore saipe et ab hepato 
 
 calido, cerebro calido, &c. i Cora, in Arist. de aniiiia, tarn a vi et inexpericutia quam a vitio. '2. De 
 orature. quid ipse risus, quo pacto concitatur, ubi sit, Sec. "Diaphrasina titillant, quia tiansversuni et 
 
 iiL'i vosuin, qua titillatione nioto sensu atque arteriis distentis, spiritus inde latera, venas, oa, octtlos occupaut. 
 •Lx calefac;ione liumidi cerebri ; nam ex sicco lacliryma; non liuunt. 
 
Mem. 3.] Causes of tliese Symptoms. 279 
 
 as 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 multum jejwiiant, aut 
 nodes ducutit 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 som7iiant, 
 as the saying is, they dream of that they desire. Like Sarmiento the Spa- 
 niard, who when he was sent to discover the straits of Magellan, and confine 
 places, by the Prorex of Peru, standing on the top of a hill, AmmnissiiTiam 
 planitiem despicere sibi visus fuit, mdhfida magnifiaa, quam,plurimos Pagos, 
 altos T'urres, splendida Templa, and bx-ave cities, built like ours in Europe, 
 not, saith mine 'author, that there was any such thing, but that he was vanis- 
 simus et nimis credidus, and would fain have had it so. Or as ^Lod. Mercatus 
 proves, by reason of inward vapours, and humours from blood, choler, (fee, 
 diversely mixed, they apprehend and see outwardly, as they stippose, divers 
 image.s, which indeed are not. As they that drink wine think all runs round, 
 when it is in their own brain ; so is it with tliese men, the fault and cause is 
 inward, as Galen affirms, ^mad men and such as are near death, qu%s extra se 
 videre putant Imagines, intra oculos habeiit, 'tis in their brain, which seems to 
 be before them; the brain as a concave glass reflects solid bodies. Series 
 etiam decrepiti cerebrum habent concavum et aridum, ui imnginentur se videre 
 (saith 'Boissardus) quce non sunt, old men are too frequently mistaken and dote 
 in like case : or as he that looketh through a piece of red glass, j udgeth every- 
 thing he sees to be red; corrupt vapours mounting from the body to the head, 
 and distilling again from thence to theeyes, 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 — 
 
 " mater obsecro noli me persequi 
 His furiis, aspectu aiiguiiieis, liorribilibiis, 
 Ecce ecce me invadunt, in mj jam ruimt ;" o 
 
 but Electra told him thus raving in his mad fit, be saw no such sights at all, 
 it was but his crazed imagination. 
 
 " Quiesce, quiesce miser in linteis tuis, 
 Non cernis etenim qua^ videre te putas." i* 
 
 So Pentheus(in Bacchis Euripidis) saw two suns, two Thebes, his brain alone 
 was troubled. Sickness is an ordinary cause of such sights. Cardan, subtil. 8. 
 Mens cegra laboribus et jejaniis fracta, facit eos videre, audire, Sc. And. Osi- 
 ander beheld strange visions, and Alexander ab Alexandre both, in their sick- 
 ness, which he relates de rerum varietat. lib. 8. cap. 44. Albategnius that 
 noble Arabian, on his death-bed, saw a ship ascending and descending, which 
 Pracastorius records of his friend Baptista Tirrianus. Weak sight and a vain 
 persuasion withal, may effect as much, and second causes concurring, as an oar 
 
 » Res mirandas ima<nnantur : et putant se videre qufe nee vidcnt, nee audiiint. » Laet. lib. 13, cap. 2. 
 descript. India! Occident. ? Lib. 1. ca. 17. cap. de mel. '■ Insani, et qui morti vicini sunt, res qias 
 
 extra se videre putant, intra oculos habent. • Cap. 10. de Spirit, apparitione. b De occult. Nat. 
 
 mirac ""O mother I I beseech you not to persecute me with those horrible-lookmg furies. See! see! 
 
 they attack, they assault me 1" " " Peace 1 peace ! unhappy beuig, foe you do not see what you think 
 
 j'ou see." 
 
280 Symptoms of Melancholy. [Part. ]. Sec. 3. 
 
 in water makes a refraction, and seems bigger, bended, double, &c. Tlie 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, &c. "Quod nimis 
 miseri timent,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 he 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 
 well showed in his book of the discovery of witchcraft, and Cardan, subtil. 18. 
 suffites, perfumes, suffumigations, mixed candles, perspective glasses, and such 
 natural causes, make men look as if tiiey were dead, or with horse-heads, 
 buUs'-horns, and such like bruti.sh shapes, the room full of snakes, adders, dark, 
 light, green, red, of all colours, as you may perceive in Baptista Porta, Alexis, 
 Albei'tus, 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, Pinkius, (fee, 
 such fears are often done, to frighten children with squibs, rotten wood, &c., 
 to make folks look as if they were dead, ^solito majores, bigger, lesser, fairer, 
 fouler, Mi astantes sine capitibus videantiir ; aut toti igniti, aut forma dcemonum, • 
 accipe pilos cams nigri, &c., saith Albertus j and so 'tis ordinary to see sti-auge 
 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 repi-esent on the opposite wall all such objects as are illuminated 
 hy his rays? with concave and cylinder glasses, we 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-affected. To these 
 you may add the knavish impostures of jugglers, exorcists, raass-priests, and 
 .mountebanks, of whom Roger Bacon speaks, &c., ds miraculis 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.- " As 
 tlie fool thinketh, so the bell clinketh." Theophilus in Galen thought he heard 
 music from vapours, which made his ears sound, &o. Some are deceived by 
 
 c Seneca. Quod raehiuut nimis, nunquam ainoveri posse, nee tolli putant. ^Sanguis npupre cum melle 
 composims et centaurea, &c. Albertus. sLib. 1. occult, philos. Imperiti boniines diemonum et 
 
 umbrarum imagines videre se putant, quum nibil sint aliud, qnam simulachra anima; expertia. •» Pytlio- 
 nissEe vocaui varietatem in ventre et gutture fingeutes, formant voces huraanas a longe vel propfe, prout 
 Yolunt, ac si spiritus cum liomiue loqueretur, et sonos brutorom flngunt, &c. ' Gloucester catli^dral. 
 
Mem. 1.] Prognostics of MelancJioly. 281 
 
 echoes, some by roaring of waters, or concaves ami reverberation of air in the 
 ground, boUow places and walls. ''At Cadurcum, in Aquitaine, words and 
 sentences arc 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. 
 I. 18, hath wonderful stories of such as have been deluded by these echoes. 
 Blancanus the Jesuit, in his Echometria, hath variety of examples, and gives 
 his reader full satisfaction of all such sounds by 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. I. 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 iu 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, dcemon. 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- 
 taltus, Pomponatius of Padua, and Lemnius, lih. 2, cup. 2, refer it wholly to 
 the Hi-disposition of the 'humour, and that out of the authority of Aristotle, 
 prob. 30. 1, because such sym.ptoms 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 Pierleonus; 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 opportunities of humoui'S 
 decayed, or otherwise to pervert the soul of man : and besides, the humour 
 itself is Balneum Diaboli, the devil's bath; and as Agrippa proves, doth entice 
 him to seize upon them. 
 
 SECT. IV. MEMB. I. 
 
 Prognostics of Melancholy. 
 
 Pkogno.stics, 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 curaiioneTn, non habet difficilem, saith Avicenna, I. 3, Feii. 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 liEemorrhoids, or 
 varices, which they call the water between the skin, shall happen to a melan- 
 
 •^Tam Clare et articulate audies repetituni, ut perfectior sit Echo quam ipse dixeris. 'Blomng of 
 
 bellows, and knocking of hammers, if they apply tlieir ear to the clitf . m Memb. 1 . Sub. 3. of this 
 
 partition, cap. 16. in 9. Rhasis. ° Signa dicmonis nulla sunt nisi quod loquantur ea qiise ante nescie- 
 
 bant, ut Teutonieum aut aliud Idioma, &c. "Cap. 12. tract, de mel. !■ Tract, 15. c. 4. ■) Cap. 9. 
 
 'ilira vis concitat huniores, ardorque vehemens meutem exagitat, quum, &c. 'rrEefut. lainblici 
 
 mysteriis. ' Si melancholicis hsemorrhoidcs supervenerinfc varices, vcl ut quibusdam placet aqua 
 
 ' inter cutem, sulvitor malum. 
 
283 rngnosttcs of Melancholy. [Part. 1. Sec. 4; 
 
 clioly man, his misery is ended," Hippocrates, Aphor. 6. 11. Galen, I. 6, de 
 morbis vulga/r. com. 8, confirms the same; and to this apborlsm of Hippocrates, 
 all the Arabians, new and old Latins subscribe; Montaltus, c. 25, Hercules de 
 Saxonil, Mercurialis, Vittorius Faventinus, &c. Skenckius, I. 1, ohservat. med. 
 c. de Mania, illustrates this aphorism, with an exami)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 
 with great pain. Skenckius hath some other instances of women, that have 
 been helped by flowing of their months, which before were stopped. That 
 the opening of the hsemorrhoids 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 ; " Jobei'tus saith, scarce any man hath that 
 ague twice; but whether it free him from this malady, 'tis a question; for 
 many physicians ascribe all long agues for especial causes, and a quartan ague 
 amongst the rest. ' Rhasis, cont. lib. 1, 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 war jc&s appear, the disease is dissolved." Guianerius, cap. 5, tract. 15, 
 adds dropsy, jaundice, dysentery, leprosy, as good signs to these scabs, mor- 
 phews, and breaking out, and proves it out of the 6th of Hippocrates' 
 Aphorisms. 
 
 Evil prognostics on the other pai't. Tnveterata melancholia incur ahilis, if it 
 be inveterate, it is >' incurable, a common axiom, aut difficulter curabilis as 
 they say that make the best, hardly cured. This Galen witnesseth, I. 3, de 
 loc. affect, cap. 6, " ^ be it in whom it will, or from what cause soever, it is 
 ever long, wayward, tedious, and hai'd 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 
 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 
 two species (opposite to Galen) hardest to be cured. 'The cure is hard in man, 
 but much more difiicult in women. And both men and women must take notice 
 of that saying of Montanus, 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 
 piirts were clean, yet there was injimbriis aurwm, 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, Erambesarius, 
 and Salust. Salvianus adds, if it get into the optic nerves, blindness. Mercii- 
 
 " Cap. 10. de quartana. ' Cum aangiiis exit per superficiem et residet melancliolia per scatiem, 
 
 morpheam nigrara, vel expurgatur per inferlores partes, vel urinam, &c., non erit, &c., splen magniflcatur 
 et varices apparent. -> Quia jam conversa in naturam. « In quocunque sit, a quacunque causa. Hypo- 
 con, prasertim, semper est longa, morosa, nee facile cm-ari potest. • Kegina morborum et inexorabilis. 
 JiOmne delirium quod oritur a paucitate cerebri incurabile. Hildesheim, spicel. 2. de mania. «S1 sola 
 im.iginatlo la datur, et non ratio. " Mala a sanguine fervente, deterior a bile assata, pessima ab atra bile 
 putrefacta. « Difflcilior cura ejus quas fit vitio corporis totius et cerebri. 'DilBcilis curatu in viris, 
 i:iuUo difflcilior in f.i:minis. b Ad interitum plerumque homines comitatur, licet medid levent plerumque, 
 ta nen non tollunt unquam, sed recidet acerbior quam antea minima occasione, aut errore. ^ Periculum est 
 ae degcneret in Epilepsiam, Apoplexiam, Convubiouem, Cacitatem. ' Montal. c. 25. Laurentius. Nic. Piso. 
 
Mem. 1.] Prognostics nf Mdanclwly. 283 
 
 i-ialis, cons'il. 20, had a woman to his patient, that from melancholy became 
 epileptic 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 
 are moped, sottish, and in all their actions, speeclies, and gestures, ridiculous. 
 'If it come from a hot cause, they are more furious, and boisterous, and in 
 conclusion mad. Galescentcvi melancholiam scepiiis sequitur mania. "'If it 
 heat and increase, that is the common event, "per drcuUus, aut semjyer in- 
 sardt, he is mad by fits, or altogether. For as "Seunertus 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 
 gi'ievous 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,''rtem timent, tamen plerumque 
 sibi ipsis mortem cortsciscimt, I. 3. de locis affect, cap. 7. The doom of all 
 physicians. 'Tis 'Rabbi Moses' Aphorism, the prognosticon of Avicenna, 
 Ehasis, iEtius, Gordonius, Valescus, Altomarus, Salust. Salvianus, Capivac- 
 cius, Mercatus, Hercules de Saxonia, Piso, Bruel, Fuohsius, all, &c. 
 
 ■Et siEpfe usque adeo mortis formidine vitEB 
 Percipit infeJix odium lucisiiue videndje, 
 Ut silji consciscat maerenti pactore lethum.' 
 
 " And so far forth death's terror doth affright, 
 He malces away himself, and hates tlie liglit : 
 To make an end of fear and grief of heart. 
 He voluntary dies to case 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 ' Fracas torius) " 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, angitish, &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 perj^etually 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, vwri iiesciunt, 
 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 bonum, all 
 creatures seek the best, and for their good as they hope, sub specie, in show at 
 least, vel quia mm-i p>ulchrum jnitavi {%sith "Hippocrates) vel quia putant inde 
 se majoribus malis liberari, to be freed as they wish. Though many times, as 
 -iSlsop's fi.shes, they leap from the frying-pan into the fire itself, yet they hope 
 
 kRerc de Saxonia, Aristotle, Capivaccios. i Favent. Humor frigidus sola delirii eausa, furoris vero humor 
 calidus. -Heuniius eaUs madness sobolem melancholia. ■> Alexander 1.1. c. 18. • Lib 1. part 2. 
 
 c 11 PMontaltc. 15. Fdro mors aut nunquam, nisi sibi ipsis inferant. <i Lib. de Insan. labio Calico 
 
 Internrete rjionnulli violentas manus sibiinferunt. 'Lueret.1.3. t Lib. 2. de intell. sajpe mortem 
 sibl consciscunt ob timorem et tristitiam tajdio vita; affecti ob furorem et desperationem. Lst emm inlera, 
 &c Ereo sic pernetuo alBictati vitam oderunt, se praicipitaut, his mails caritun aut interBciunt se, aut 
 tale qiild committunt. "Psal cvii. 10. " Job xx.-ciii. yJobvi.8. z Vi doloris et tristitiai ad 
 
 insaniara pane redaetus. 'Seneca. tlnsalutis suie desperatione proponunt sibi mortis dcsidermm, 
 
 Oct. Uorat. 1.2. c. 5. c Lib. de insania. Sic sic juvat ire per umbras. 
 
2S4 
 
 Prognostics of Melancholy. 
 
 [Part. 1. Sec. 4. 
 
 to be eased by his means : and therefore (saith Felix "^Plafcerus) "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 ns : " alius ante fores se laqiteo suspendit (as Seneca notes), 
 alius se prcecipUavit a te.;to, ne dominum stomachante/n aicdiret, alius ne redu- 
 ceretur a fuga ferrmn redegit 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^furoQ' his love, grief, anger, mad- 
 ness, and shame, &c. '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, Timon's halter, are yet to be had ; Cato's knife, 
 and Nero's sword are left 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 hominimi, angor anitn% 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 ujoon 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 oue hath power to tell." 
 
 Yea, that which scoffing Lucian said of the gout in jest, I may truly af&rm 
 of melancholy in earnest. 
 
 *'0 tristennmen! o diis odibile 
 8 Melancholia lacrymosa, Cocyti filia, 
 Tu Tartai'i specubus opacis edita 
 Eiinnys, utero quani Megara suo tulit, 
 Etab ubeiibus aluit, cuique parvul e 
 Amarulentum in os lac Alecto dedit, 
 Omnes abominabilem te diemones 
 Froduxere In lucem, exitio mortaliura. 
 Kon Jupiter ferit taletelumfulminis, 
 Non uUa sic procella sffivit iequoris, 
 Non impetuosi tanta via est tiirbinis. 
 An asperos sustineo morsus Cerberi 1 
 Num virus EchidniE membra meadepascitur? 
 Aut tunica sanie tincta Nessi sanguinis ? 
 niaciymabile et immedicabile malum hoc." 
 
 " 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 brouglit 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. 
 i^i^au^o Jupiter's thunderbolt, not storm at sea, 
 post. Nor whirl-wind doth our hearts so much 
 dismay. 
 What ? am I bit by that fierce Cerberus? 
 Or stung by '^sei-pent so pestiferous? 
 Or put on shirt that's dipt in Nessus' blood? 
 My pain's past cui'e; physic can do no good.** 
 
 No torture of body like unto it, Sicidi non invenere tyramii majus torjnerh 
 turn, no strappadoes, hot irons, Phalaris' bulls, 
 
 ■ ' Nee ira dedm tantum, nee tela, nee hostis, 
 Quantum sola noces animis illapsa." 
 
 "Jove's wrath, nor devils can 
 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 cerumnarum : 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 quceris, illic reperies : 
 
 " What need more words ? 'tis calamities inn, 
 Where seek for any mischief, 'tis within ; " 
 
 d Cap. 3. de mentis alienat. mcesti degunt, dum tandem mortem quam tiraent, suspendio aut submersione, 
 aut aliqua alia vi, priecipitant ut multa tristia exempla vidimus. " Arculanus in 9. Khasis,c. 16. cavendum 
 ne ex alto se prscipitent aut alias Icedant. fO omnium opinionibusincogitabile malum. Lucian. Mortesque 
 mille, mille dum vivit neces gerit, peritque. Heinsius Austriaco. k Regina morborum cui famulantur 
 
 onmes et obediunt. Cardan. ^ liheu quis intus Scorpio, &c. Seneca Act. 4. Here. £t. * Siliua 
 
 Itulicus. i^Lib. 29. 'Hie omnia imbonitas et insuavitas consistit, ut TertulUaui verbis utai'. orat. ad. 
 martyr. "jpiautus. 
 
■Mem. 1.] Prognostics of Melandwhj. 285 
 
 and a melancholy man is tliat true Prometheus, which is bound to Caucasus; 
 the true Titius, \Yhose 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 procured ; 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 inorbi corporis an animi, whether the diseases 
 of the body or mind be more grievous, but there is no compai-ison, no doubt to 
 be made of it, multo enim savior longeque est atrocior animi, quam corporis 
 cruciatus {Lem. I. 1. c. 12.) the diseases of the mind are far more grievous. — 
 Totum hie pro vulaere corpus, body and soul is misafi'ected here, but the soul 
 especially. So Cardan testifies, cle rerum var. lib. 8. 40. "• Jiaximus Tyrius 
 a Platonist, and Plutarch, have made just volumes to prove it. 'Dies adimit 
 CBgritudinem hominibus, in other diseases there is some hope likely, but these 
 unhappy men are born to misery, past all hope of recovery, incurably sick, the 
 longer they live the worse they are, and death alone must ease them. 
 
 Another doubt is made by some philosophers, whetlier 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, Z. de beatitud. c. 7. and 
 Socrates himself defends it, in Plato's Phsedon, " 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, quamcunqus verani esse viam ad lihertatem, any 
 way is allowable that leads to liberty, " 'let 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 illuin 
 prcecipiteni locum, illud flimien, dost thou see that steep place, 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, aiebat puer) to be freed 
 of his misery : every pain in thy body, if these be nimis operosi exitus, will set 
 thee free, quid tua refertfinem facias an chccipias 1 there's no necessityfor a man 
 to live in misery. Malum est necessitati vivere; sed in necessitate vivere, neces- 
 sitas mdla est. Jgnavus qui sine causa moritur, et stuUus qui cum dolore vivit, 
 Idem epi. 58. Wherefore hath our mother the earth brought out poisons, 
 saith *PKny, in so great a quantity, but that men in distress might make 
 away themselves? which kings of old had ever in a readiness, ad incertafortunce 
 venenum sub cusfode proraptmn, Livy writes, and executioners always at hand. 
 Speu.sippes 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 sustines, 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. Hcrcnlis. o Persios. p Quid est mlserius in vita, quam Telle mori? Seneca. <iTom. 2. 
 
 Libeilo, an graviores passiones, &c. ' Ter. ■ Patet exitus ; si pugnare non vultis, licet fugere ; quis 
 
 Tos tenet invitos 7 De provid. cap. 8. ' Agamus Deo gratias, quod nemo invitus in vita teneri potest. 
 
 ȣpist.26. Seneca et de sacra. 2. cap. 15. et Epist. 70. et 12. "Lib. 2. cap. 83. Terra mater nostri miserta. 
 yEpist. 21. 71. 22. 
 
286 rrognostics of Melancholy. [Part. 1. Sec. 4. 
 
 mischief, to free tliemselves 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 Vibius Virius, and those Campanian senators in 
 Livy {Dec. 3. Kb. 6.) to escape the Eoman 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^ms, Cen- 
 aorius and Plancus, those heroical Romans to make away themselves, than to 
 fall into their enemies' hands. How many myriads besides in all ages might 
 I remember, qui sibi lethum Insontes peperere manu 1 dec. ^ Phasis in the Mac- 
 cabees is magnified for it, Samson's death approved. So did Saul and Jonas 
 sin, and many worthy men and women, quorum, niemoria celebratv/r in Eccle- 
 sia, saith "Lemiuchus, for killing themselves to save their chastity and honour, 
 when Rome was taken, as Austin instances, I. 1. cle Givit. Dei, cap. 16. Jerom 
 vindicateth the same in lonaTii; et Ambrose, I. 3. de virginitate commendeth 
 Pelagia for so doing. Euseblus, lib. 8. cap. 15. admires a Roman matron for 
 the same fact to save herself from the lust of Maxentius the Tyrant. Adel- 
 helmus, abbot of Malmesbuiy, calls them Beatas virgines quoe sic, dkc. Titus 
 Pomponius Atticus, that wise, discreet, renowned Roman senator, Tully's dear 
 friend, when he had been long sick, as he supposed of an incurable disease, 
 vitarniqus produceret ad augendos dolores, sine spe salutia, was resolved volun- 
 tarily by famine to despatch himself to be rid of his paiu ; and when as 
 Agrippa, and the rest of his weeping friends earnestly besought him, oscuImi- 
 tes obsecrarent ne id quod natura cogeret, ipse acceleraret, not to ofier 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 sua obstinatione depressit. Even so did Corellius 
 Rufus, another grave senator, by the relation of Plinius Secundus, eplst. lib. 1. 
 epist. 12. famish himself to death ; pedibus correptus cum incredibiles craciatus 
 et indignissima tormenta pateretur, a cibis omnino abslinuit; ""neither he nor 
 Hispilla his wife could divert him, but destlnatus mori obstinate magis, he, 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 he 
 the cause of his own, and many a thousand's ruin besides, to commit wilful 
 murder in a manner, 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, aatevertebant fatum suum, priusquani manci forent aut 
 iinbecillitas accederet, pap>avere 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 molestus, 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 
 moi'tem consciscit, si in acerbis doloribus versetur, membrorum mutilatione aut 
 morbis cegre curandis, and which Plato 9. de legibus approves, if old age, 
 poverty, ignominy, &c., oppress, and which Fabius expresseth in efiiect. (Prce- 
 fat. 7. Institut.) Nemo nisi sua culpa diu dolet. It is an ordinary thing in 
 
 *Mac. 14.42. » Vindicatio Apoc. lib. b« Finding that he would be destined to endure 
 
 excruciating pain of the feet, and additional tortures, he abstained from food altogether." « As amongst 
 Turlts and otiiers. <JBohemus, de moribus gent. e_^^iian. lib. 4. cap. 1. omncs 70. annum egresses 
 
 interficiunt. f Lib. 2. Pr.ysertim quiim torinentum ei vita sit, bona spe ft'etus, acerba viti velut Ji carcere 
 si eximat, vel ah aliis eximi sua voluntate pati itur. s Nam quis amphoram exsiccans foeccm cxorberet, 
 
 (Seneca, epist. 58.) quis in pocuas et risum vivcret 1 stulti est manerc in vita cum sit miser. 
 
Mem. 1. Prognostics of MelaiicJwli/. 287 
 
 Chiaa, (saitb Mat. Eiccius tlie Jesuit,) "'if 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. Dd, I. 1. c. 29. defends a violent death, so that it be under- 
 taken in a good cause, nemo sic mortuus, qui nonfuerat aliquando monturw<; 
 quid autem interest quo mortis genere vita ixta finialur, quando illecuifinltur, 
 iterum mori non cogitur? &c., 'no man so voluntarily dies, but volens nolens, ho 
 must die at last, and our life is subject to innumerable casualties, who knows 
 when they may happen, utrum satius est unam perpeti nioriendo, an omnes 
 tlmere vivendo, ''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 not 
 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 desiliiisse lacas, 
 Morte nihil lUfjnum passus ; sed foi-te Flatonis 
 Diviui ciimium de nece legit opus." ™ 
 
 ° Calenus and his Indians hated of old to die a natural death ; the Circnm- 
 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 whu.t heathen philosojDhers determine in 
 this kind, they are impious, abominable, and upon a wrong ground. " ISTo evil 
 is to be done that good may come of it;" reclaniat Christus, redamat Scriptura, 
 God, and all good men are ''against it: He that stab.s another can kill his 
 body; but he that stabs himself, kills his own soul. '^J/ale meretur qui dat 
 mendico quod edat; nam et illud quod dat perit; et illi producit vitam ad 
 miseriam: he that gives a beggar an alms (as that comical poet saith) doth ill, 
 because he doth but prolong his miseries. But Lactantius, I. 6. c. 7. de vera 
 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 Dulciiium Tribunuin : 
 so doth Hierom to Mai'cella of Blesilla's death, Non recipio tales anitnas, <bc., ha 
 calls such men martyres stultoe Philosophicc : so doth Cyprian de duplici raar- 
 tyrioj Si qui sicmorlaatur, aut infirmitas, aut ambitio, aut dementia cogit eos'; 
 'tis mere madness so to do, 'furor est ne moriare mori. To this effect writes 
 Arist. 3. Etliic. Lipsius Manuduc. ad Stoicam Pliilosophiam lib. 3. disserlat. 
 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 
 desperate fit to others, which sometimes they do, by stabbing, slashing, &o., 
 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, 'as a ship that is void of a 
 pilot, must needs impinge upon the next rook or sands, and suffer shipwreck. 
 
 ^ Epedit. adSinas. 1. 1. c. 9. Vel bononimdespcratione, velmalommperpessionefraetietfatigati, velraanus 
 Tiolentas sibi infeiunt vel ut inimicis suis zegre faciant, S:c. ' " No one ever died in this way, who would not 
 have died sometime or other; but what does it signify how life iiself may be ended, since he who comes to 
 the end is not obliged to die a second time ? " ^ So did Anthony, Galba, VitoUius, Otho, Aristotle him- 
 
 self, &c. Ajax in despair; Cleopatra to save her honour. ' Inertius deligitur diu vivere, quam iu timore 
 tot morboi'um semcl moriendo, nullum dcinceps 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, perliaps, he had read that divine work of Plato upon Death." » Curtius 
 1. 16. "Laqneus prajcisus, cont. 1.1.5. quidam naufragio facto amissis tribus liberis, et uxore, suspend!! se; 
 prtecldit illi quidara ex prffitereuntibus laqueum ; A liberate reus fit maleficii. Seneca. p See Lipsius 
 
 Manuduc. ad Stoicam philosopliiam lib. 3. dissert. 22. D. Kings H Lect. on Jonas. D. Abbot's ti Lect. on 
 the same prophet. qPlautus. 'Martial. ■ As to be buried out of Christian burial with a stake. 
 
 Idem. Plato 9. de legibus, vult separatim sepeliri, qui sibi ipsis mortem cousciscuat, &e., lose their goods, <)ic. 
 *i(avis destltuta nauclero, in terribilein aliquem scopidum iinpingit. 
 
288 Prognostics of Melancholy. [Part. 1. Sec. 4. 
 
 "P. Forestus Iiath a story of two melanclioly 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 j but what 
 shall become of their souls, God alone can tell; his mercy may come inter 
 poiUein et fontem, inter gladium et jugulum, 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: ^Qiue sua sors 
 hodie est, eras fore vestra potest. We ought not to be so rash and rigorous ia 
 our censures, as some are; charity will judge and hope the best: God be 
 merciful unto us all. 
 
 ''Oliservat. _ » Seneca tract. 1. 1. 8. c. 4. Lex, Homicida in sc insepultus alijtciatur, contradicitur; Eo 
 qnodafferre sibi manus coactus sit assiduisinalis; summam inftelicitatem suam iiiiioc rcmovit, quod existi- 
 mabat licere miseio mori. y ]5uch.inan. Eleg. lib. 
 
THE 
 
 SYNOPSIS OF THE SECOND PARTITION. 
 
 (Sect. 1. 
 General 
 to all, 
 which 
 contains 
 
 Cure of 
 melancholy 
 is either 
 
 Unlawful 
 
 means 
 
 forbidden, 
 
 4. Medi- 
 ately by 
 Nature, 
 which 
 concerns 
 and 
 works by 
 
 T Sect. 2. 
 Dietetical, 
 which con- 
 sists in re- 
 forming 
 those six 
 non-natural 
 things, as in 
 
 fMem. 
 
 1. From the devil, magicians, witches, &c., by charms, 
 spells, incantations, images, &c. 
 
 ^ Quest. 1. Whether they can cure this, or other 
 such lilce diseases ? 
 Quest. 2. Whether, if they can so cure, it be law- 
 ful to seek to them for help ? 
 
 2. Immediately from God, a Jove principium, by 
 prayer, &c. 
 
 3. Quest. 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 ? 
 Lawful f Subsect. 
 
 means, J or 1. Physician, in whom is required science, 
 
 wliichare' ^ i\t„j; confidence, honesty, &c. 
 
 2. Patient, in whom is required obedi- 
 J ence, constancy, willingness, patience, 
 ^ confidence, bounty, &c., not to practise 
 
 on himself. 
 
 3. Physic, (Dietetical <Y> 
 which < Pharmaceutical tJ 
 
 consists of ( Chirurgical n 
 Particular to the three distinct species, 25 ffi fljl. 
 
 Such meats as are easy of digestion, well-dressed, hot, 
 sod, &c., young, moist, of good nourishment, &c. 
 Bread of pure wheat, well-baked. 
 Water clear from the foimtain. 
 Wine and drink not too strong. 
 
 f Mountain birds, partridge, pheasant, 
 / i'lesu ■< quails, &c. 
 
 \ ( Hen, capon, mutton, veal, kid, rabbit, &c. 
 
 S That live in gravelly waters, as pike, 
 \ perch, trout, sea-fish, solid, white, &c. 
 JBorage, bugloss, balm, succory, endive, 
 ( violets in broth, not raw, c&c. 
 ( Raisins of the sun, apples corrected for 
 and roots ( wind, oranges, c&c, parsnips,potatoes,&c. 
 ( 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- TNaturally in the choice andsito of our country dwelling-place, 
 fied, 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. 
 
 1 Of body and mind, but moderate, as hawking, hunting, riding, 
 shooting, bowling, fishing, fowling, walking iu fair fields, 
 galleries, tennis, bar. 
 Of mind, as chess, cards, tables, &c., to see plays, masks, &c., 
 serious studies, business, all honest recreations. 
 
 5. Rectification of waking and ten-ible dreams, &c. 
 
 6. Rectification of passions and perturbations of the mind. £^ 
 
 U 
 
 Matter 
 and qua- 
 litv. 
 1. 'Subs. 
 
 T)iet rec- 
 tified. 
 1. Memb. 
 
 Flesh 
 
 Fish 
 
 Herbs 
 Fruits 
 
 2. Quan- 
 - tity. 
 
290 
 
 Sy'ii02'>sis of iliA Second Partition. 
 
 Memh. 6. 
 Passions 
 and pertur- 
 bations of 
 the mind 
 rectified. 
 
 Prom 
 himself 
 
 ro 
 
 « 
 
 Sect. 4. 
 Phaiinaceu- 
 tics, or phy- 
 sic wlich 
 cureth with 
 medicines, 
 with a di- 
 gression of 
 this liind of 
 physic, is 
 either 
 Memb. 1. 
 Subsect. 1. 
 
 or < 
 
 from his 
 friends. 
 
 Sect. 3. 
 A consola- 
 tory digres- 
 sion, con- 
 taining re- 
 medics to all 
 discontents 
 and pas.sions 
 of the mind. 
 
 Subsect. 
 
 1. By using all good means of help, confessing to a friend, &c 
 
 Avoiding all occasions of his infirmity. 
 
 Not giving way to passions, but resisting to his utmost. 
 
 ' 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. 
 
 Memb. 
 
 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, &c. 
 
 8. Against all other grievances and ordinary 
 symptoms of this disease of melancholy. 
 
 Totheheart; borage,bugloss,scorzonera,&c. 
 To the head; bahn, 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, cheUdonies, &c. 
 Minerals; as gold, &c. 
 
 Simples 
 altering 
 melan- 
 choly, 
 with a di- 
 gression 
 of exotic 
 simples. 
 2. Subs. 
 
 Herbs. 
 3. Subs. 
 
 1^ 
 
 Com- 
 pounds 
 altering 
 melan- 
 choly, 
 with a di- 
 gression 
 of com- 
 pounds. 
 U. Subs. 
 
 Fluid 
 
 con- 
 sisting. 
 
 solid, as 
 those 
 aroma- , 
 tical 
 confec- 
 tions. 
 
 rhot 
 
 cold 
 
 r Wines; as of hellebore, bugloss, 
 J tamarisk, &c. 
 
 i Syrups of borage, bugloss, hops, 
 (_ epithyme, endive, succory, &c. 
 
 C Conserves of violets, maidenhair, 
 J borage, bugloss, roses, &e. 
 i Confections ; treacle, mithridatc, 
 (_ eclegmes or linctures. 
 
 Diambra, dianthos. 
 
 Diamargaritum calidum. 
 
 Diamoscum dulce. 
 I Eleetuarium de gemmis. 
 [ LaBtificans Galeni et Khasis. 
 
 r Diamargaritum frigidum. 
 J Diarrhodon abbatis. 
 IDiacorolli, diacodium with their 
 I tables. 
 
 Condites of all sorts, &c. 
 
 ' Oils of camomile, violets, roses, &a 
 Out- Ointments, alablastritum, populeum, &c. 
 
 wardly < Liniments, plasters, cerates, cataplasms, 
 used, as frontals, fomentations, epithymes, sacks, 
 bags, odoraments, posies, &c. 
 
 { Purging d 
 Particular to the three distract species, S5 SL Tijl- 
 
Synopsis of tlie Second Partition, 
 
 291 
 
 Medicines 
 purging 
 melan- 
 clioly, are 
 cither 
 Memb. 2. 
 
 Simples 
 purging 
 melan- 
 choly. 
 
 1. Subs. 
 
 tjcward ( Assarabacca, laurel, white hellebore, scl 
 aSYomit'sJ onion, antimony, tobacco. 
 
 Ua, or sea- 
 
 or 
 
 DoAvn- 
 Avard. 
 2. Subs. 
 
 [More gentle; as senna, cpitliyme, polipody, myr- 
 obalanes, fiimitory, &c. 
 
 Stronger ; aloes, lapis Armenus, lapis lazuli, black 
 hellebore. 
 
 ' Superior 
 parts. 
 
 3. Subs. 
 Com- 
 pounds 
 purging 
 melan- 
 . choly. 
 
 5P ,' Liquid ; as potions, juleps, syrups, 
 Mouth £- ■*^me of hellebore, bugloss, &c. 
 
 §^ j Solid ; as lapis Armenus, and lazuli, 
 , I \ pills of IndiE, pills of fumitory, &c. 
 ^ o^ I Electuaries, diasena, confection of ha- 
 g [ mech, hierologladium, &c. 
 
 Not swallowed; as gargarisms, mastica- 
 tories, &c. 
 
 Nostrils, sneezingpowders, odoraments, perfumes,&c. 
 
 Interior parts ; as clysters strong and weak, and suppositories 
 of Castilian soap, honey boiled, &c. 
 
 f Phlebotomy, to all parts almost, and all the distinct species. 
 H Chirurgical physic, With knife horseleeches, 
 which consists of f^iiPPing-glasses. 
 
 Memb. 3. 
 
 Cauteries, and searing with hot irons, boring. 
 
 Dropax and sinapismus. 
 
 Issues to several parts, and upon several occasions. 
 
 SB Sect. 5. 
 Cure of 
 head-me- 
 lancholy. 
 Memb. 1. 
 
 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 ann, 
 forehead, &c., or with cupping- glasses. 
 
 Preparatives; as syrup of borage, bugloss, epithyme, hops, 
 with their distilled waters, &c. 
 
 3. Prepara- 
 tives and ( 
 purgers, 
 
 4. Averters. i 
 
 Purgers ; as Montanus, and Matthiolus helleborismus, Quer- 
 cetanus, syrup of hellebore, extract of hellebore, pulvis 
 HaU, antimony prepared, Rulandi aqua niirabilis ; which 
 are used, if gentler medicines will not take place, with 
 Arnoldus, vinum buglossatum, senna, cassia, myrobalanes, 
 aunim potabile, or before Hamech, Pil. Inda:, Hiera, Pil. de 
 lap. Anneno, lazuli. 
 
 Cardan's nettles, frictions, clysters, suppositories, sneezings, 
 masticatories, nasals, cupping-glasses. 
 
 To open the hcemorrhoids with horseleeches, to apply horse- 
 leeches to the forehead without scarification, to the 
 shoulders, thighs. 
 
 Issues, boring, canteries, hot irons in the suture of the 
 crown. 
 
 I A cup of wine or strong drink 
 _ p ,. , Bezars stone, amber, spice. 
 
 ^° , ' ' J Conserves of borage, bugloss, roses, fumitory, 
 resolvers, < Confection of alcherraes. 
 
 hinderers. 
 
 Electuarium Icetificans Galeni et Rhcms, ^'c. 
 JOiamargaritmufrig. lUaboraginatwn, ^c. 
 
292 
 
 Synopsis of the Second Partition. 
 
 6. Correctors 
 of accidents, 
 as. 
 
 Odoraments of roses, violets. 
 
 Irrigation's of the head, mth tlie decoctions of nymphea, 
 
 lettuce, mallows, &c. 
 Epithymes, 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, &c. 
 
 ( Poppy, nymphea, lettuce, roses, 
 ' Simples i purslane, henbane, mandrake, 
 ( nightshade, opium, &e. 
 Inwardly J or (Liquid; as syrups of poppy, ver- 
 takcn, 1 basco, violets, roses. 
 
 Com- < Solid ; as requies Nicholai, Plii- 
 pounds. Ionium^ RoTn/inum^ Lauda-^ 
 
 \ num. Paracelsi. 
 Oil of nymphea, poppy, violets, roses, man- 
 g- / 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, 
 
 as music, murmur and noise of waters. 
 
 Frictions of the head and outward parts, 
 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, hai't's 
 tongue, &c. 
 Against ruddiness and blushing, inward and outward 
 ■ remedies. 
 
 V 
 
 JL 2. Memb. fDiet, preparatives, purges, averters, cordials, correctors, as before, 
 (yure of me- Vphlebotomy in this kind more necessary, and more frequent, 
 lancholy over j To correct and cleanse the blood with fumitory, senna, succory, dandelion, 
 the body. ^ endive, &c. 
 
 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, hypochon dries. 
 To use treacle now and then in winter. 
 To vomit after meals sometimes, if it be inveterate. 
 
 f Galanga, gentian, enula, angelica, cala- 
 Eoots, < mus aromaticus, zedoary, china, con- 
 ( dite ginger, &c. 
 
 f Pennyroyal, rue, calamint, bay leaves, 
 
 Herbs J ^ berries, scordium, bethany, laven- 
 
 ' j der, camomile, centaury, wormwood, 
 
 (_ cummin, broom, orange pills. 
 
 Snipes i Saffron, cinnamon, mace, nutmeg, pep- 
 
 ^ Q '^ ' \ per, musk, zedoary with wine, &c. 
 
 Seeds \ Aniseed, fennel-seed, ammi, cary, cura- 
 
 ■nj Cure 
 of liypo- 
 cliondria- 
 cal or 
 windy 
 mclan- 
 cliolv. 
 3. Mem. 
 
 Inwardly 
 taken, 
 
 or 
 
 2. to ex- 
 pel wind. 
 
 \ min,nettle, bays,parsley,granaparadisi. 
 g r Dianisum,diagalanga,diaciminum,diacalaminthes, 
 g_ J electuarium de baccis lauri,benedictalaxativa,&e., 
 -" i pulvis carminativus, and pulvis descrip. Antidota- 
 ^ g (_ rio Florentino, aromatieum, rosatum, Mithridate. 
 Outwardly nsed, as cupping-glasses to the hypochondries without 
 scarification, oil of camomile, rue, aniseed, their decoctions, &e. 
 
THE SECOND PARTITION. 
 
 THE CUEE OF MELANCHOLY. 
 
 THE FIEST SECTION, MEMBER, SUBSECTION. 
 
 Unlawful Cures rejected. 
 
 Inveterate Melanclioly, 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 desperandum. 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, using 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 words, 
 charms, characters, images, amulets, ligatures, philters, incantations, &c., 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 such 
 means in any case? 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, I. 3. pract. med. cap. 28, Cselius, lib. 
 16. c. 16, Delrio, torn. 3, Wierus, lib. 2. de prcestig. dmm., Libanius Lavater, 
 de spect. part. 2. cap. 7, Holbrenner the Lutheran in Pistorium, Polydor 
 Virg., I. 1. de prodig.. Tandlerus, Lemnius (Hippocrates and Avicenna 
 amongst the rest), deny that spirits or devils have any power over us, and 
 refer aU with Pomponatius of Padua to natural causes and humours. Of the 
 other opinion are Bodinus, Dcemonomantioe, lib. 3. cap. 2, Arnoldus, Marcellus 
 Empyricus, I. Pistorius, Paracelsus, Apodix. Magic., Agrippa, lib. 2. de occult. 
 I'hilos. cap. 36. 69. 71. 72. et I. 3. c. 23. et 10, Marcilius Ficinus, de vit. 
 ccelit. conipar. cap. 13. 15. 18. 21. <bc., Galeottus, de promisciia doct. cap. 24, 
 Jovianus Pontauus, torn, 2, Plin. lib. 28. c. 2, Strabo, lib. 15. Geog. Leo 
 Suavius : Goclenius, de ung. armar., Oswoldus OroUius, Ernestus Burgravius, 
 Dr. Find, &c. Cardan de subt. brings many proofs out of Ars Notoria, and 
 Solomon's decayed works, old Hermes, Artefius, Costaben Luca, Picatrix, &c., 
 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-ache, 
 
 * Consil. 235. pro Abbate Italo. <> Consil. 23. ^ut cuiabitor, aut cert& minoa afflcietur, 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 physic, and some of our modem chemists by their strange 
 limbecks, by their spdls, philosopher'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 sem,ina rerum, eaque materice appli- 
 care, as Austin infers de Civ. Dei et de Trinit., lib. 3. cap. 7. et 8. they can 
 woi-k .stupendous and admirable conclusions; we see the effects only, but not the 
 causes of them. Nothing so familiar as to hear of such cures. Sorcerei-s 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 infirmities 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 proestigiis (^ 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 ai't, 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. MarceUus Donatus, lib. 2. de hist. 
 Tivir. 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 m^d. epist. 
 holds 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. \. de prodigiis, Delrio and others admit. Such cures may be done, and as 
 Paracels., Tom. 4. de morb. ainent. stifiiy 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 Eulaiidus 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, " whether it be God or the devU, 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 
 out 1 and if I be troubled with such a malady, what care I whether the devU 
 himself, or any of his ministers by God's permission, redeem mel He calls a 
 
 * Vide Renatum Morey, Animad. in scholam Salemit. c. 38. si ad 40 annos possent producere vitam, 
 cur nou ad centum ? si ad centum, cur nou ad raille ? ■* Hist. Chinensura. "Alii dubitaat an da-mon 
 
 pdssit niorlios curare quos non fecit, alii negant, sed (luotidiana experieutia confirmat, magos magno mul- 
 torum stupore morbos curare, singulas corporis partes citraimpedimeiitumpermeare, etmodis nobis ignotis 
 curjire. ' Agentia cum patientibus conjugnnr. e Cap. 11. de Servat. •> eggc alii rident, sed vereor ne 
 dum nolumus esse creduli, vitium non effugiamus incredulitatis. > Refert Solomonera mentis morbos 
 
 cunisse, et d;emones abegisse ipsos carminibus. quod et coram Vespasiano fecit Eleazar. •* Spiritualesmorbi 
 spiritualiter curari debent. • SigiUum ex auro peculiari ad Melanclioliam, &c. mLib. 1. de occult, 
 
 l^hilos. nihil refert an Deus an dlabolus, augeli an immujidi spii'itua segro opem ferant, modo morbus curctur! 
 
Mem. 2.] Lawful Cures from God. 295 
 
 "jnagician God's minister and his vicar, applying that of vos estis dii profanely 
 to them, for which he is lashed by T. Erastus, 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 
 proves and contends that many diseases cannot otherwise be cured. Incantatione 
 orti incantatione curari debent; if they be caused by incantation, ""they must 
 be cured by incantation. Constautinus, lib. 4. approves of such remedies: 
 Bartolus the lawyer, Peter jErodius, rerum Judic. lib. 3. tit. 7. Salicetus 
 Godefridus, with others of that sect, allow of them; modb sint ad sanitatem, 
 qucB a magis fiunt, seaUs non, so they be for the parties' good, or not at all. 
 But these men are confuted by Eemigius, Bodinus, deem. lib. 3. cap. 2, Godel- 
 manus, lib. 1. cap. 8, Wierus, Delrio. lib. 6. qiicest. 2. torn. 3. mag. inquis., 
 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, Deut. xviii. &c., Rom. 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 eudure a little misery in this life, than to hazard their 
 souls' health for ever, and as DeMo counselleth, '"'much better die, than be so 
 cured." Some take upon tliem 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,Ir8eneus, Tertullian, 
 Austin. Eusebius makes mention of such, and magic itself hath been publicly 
 professed in some universities, as of old in Salamanca in Spain, 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. Read Hieron. Mengus 
 cap. 3, Pet. Tyreus, parf. 3. cap. 8. what exorcisms they prescribe, besides 
 those ordinary means of '"fire suffumigations, lights, cutting the air with 
 swords," cap. 57. herbs, odours: of which Tostatus treats, 2 Reg. cap. 16. 
 qucejt. 43. you shall find many vain and frivolous superstitious forms of ex- 
 orcisms among them, not to be tolerated, or endured. 
 
 MEMB. II. 
 
 Lawful Cures, first from God. 
 
 Being so clearly evinced, as it is, all unlawful cures are to be refused, it 
 remains to treat of such as are to be admitted, and those are commonly such 
 which God hath appointed, "by virtue of stones, herbs, plants, meats, &o., and 
 the like, which are prepared and applied to our use, by art and industry of 
 physicians, 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 ''prayer, 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 ^sop, that when his cart was 
 
 » Magas minister et Vicarius Dei. » Utere forti imaginatione et experieris effectum, dicant in adveTsiim 
 quiiquia volunt TlieoloKi. p Idem Plinius contendit quosdam esse morbos qui incantationibus solum curentur. 
 iQui talibus credunt, aut ad eoi-um domos euntes, aut suis domibus introducunt, aut interrogant, sciant 
 se fidem Christianam et baptismum prsevaricasse, et Apostatas esse. Austin de superstit. observ. hoc pacto a 
 Deo deScitur ad diabolum, P. Mart. 'Mori prastat quam superstitiose sanari, Disquis. mag. 1. 2. c. 2. 
 
 sect 1 qu!Est 1 Tom 3. 'P. Lumbard. • Suffltus, gladiorum ictus, &c. "Tlie Lord bath created 
 medicines of the'eartli, and he that is wise will not abhor them, Ecclus. xxxviii. 4. » My son fail not in 
 
 thy sickness, but pray unto the Lord, and he will make theo whole, Ecclus. ixivm. 9. J Kuc omnc prin- 
 cipium, hue refer ejtitum. Hor. 3. carm. Od. 6. 
 
296 
 
 Cure of Mdancholy. 
 
 [Part. 2. Sec. 1. 
 
 stalled, lay flat oil his back, and cried aloud, help Hercules! but that was to 
 little purpose, except as his friead advised him, rotis tvJte ipse cmnitaris, he 
 whipped his horses withal, and put his shoulder to the wheeL God works by 
 means, as Christ cured the blind man w'ith clay and spittle : " Orandwm est ut 
 sit mens sana in cm-pore 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, niljuvat immensos 
 Cratero promittere monies-: it is in vain to seek for help, run, ride, except 
 God bless us. 
 
 "non Siculi dapes 
 
 eDolcem elaborabunt saporem, 
 Non aoimum cytherieve eantua. 
 
 • Non domns et fundus, non aerisacervusetanri 
 jEgroto possunt domino deducere febrea." 
 
 b"AVith house, with land, with money, and with gold, 
 The master's fever will 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, lU). de Plat, et Hipp, 
 dog. lib. 9. cap. 15. and in that tract of his, an mores seqvMntwr temp. cor. ca. 
 11. 'tis a rule which he doth inculcate, "and many others. Hyperius in his 
 first book de sacr. script, led. 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 ; 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 (Psal. 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 neither physic nor persuasion could 
 do him any good, perceiving his preposterous error belike, adviseth all gi'eat 
 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 fit 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 1 call 
 upon thee, for thou hearest me." Psal. liv. 1, " Save me, O God, by thy 
 name," &c. P.sal. Ixxxii. psal. xx. And 'tis the common practice of all good 
 men, Psal. cvii. 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. b Sint Croesi et Crassi licet, non hos 
 
 Factolus aureas undas agens eripiet unquam & miseriis. <= Scientia de Deo debet in medico infixa esse, 
 
 Hesue 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. xxxviii. 4. d Omnes optant 
 quandam in medicina fi£licitatem, sed banc non est quod expectent, nisi Deum ver& fide invocent, atque segi'os 
 similiter ad ardentera vocatlonem excitent. «Lemnius fe Gregor. exhor. ad vitam opt. instit. cap. 48. 
 
 Quicquid meditaris aggredi aut perficere, Deum in consilium adliibeto. f Commentar. lib. 7. ob infelicera 
 puffnam contristatus, m agritudinera incidit, ita ut a medicis curari non posset. sin his animi mal.s 
 
 priuceps imprimis ad Deum precetur, et peccatis veuiam exoret, inde ad mcdlclnam, &c. 
 
Mem. 3.] Saints' Cure rejected. 297 
 
 And they have found good success in so doing, as David confesseth, Psal. xxx. 
 1 1, " 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, Psal. xxxi. 24, " All ye that trust in the Lord, be strong, and he shall 
 establish your heart." It is reported 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, because 
 it made the people secure, to neglect their duty in calling and reljdng upon 
 God, out of a confidence on those remedies. ""Minutius that worthy consul of 
 Rome, 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 melanchol3', 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 
 ' Mesne did, to imitate Lselius S, Fonte 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, fuge avaritiam, et sine oratione 
 el invocalione Dei nihil facias, avoid covetousness, and do nothing without 
 invocation upon God. 
 
 MEMB. III. 
 
 Whether it he lawful 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 : ^ Qiue et 
 ccecis luTnen, cegris salutem, mortuis vitam, claudis gressum reddit, omnes mor- 
 bos corporis, animi, curat, et in ipsos dcemones imperiimi 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 day come thither," 'quis nisi nu- 
 7>ien in ilium locum sic induxit ; who brought them? in auribus, in oculis 
 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. Eomauus 
 for such as are possessed; "Valentine for the falling sickness; St. Vitus for 
 madmen, &c. and as of old ™ Pliny reckons up gods for all diseases (Febri 
 fanum dicatum est), Lilius Giraldus repeats many of her ceremonies : all affec- 
 
 * Greg. Tholoss. To. 2. 1. 28. c. 7. Syntax. ■ In vestibulo templi Solomonis liber remediorum cnjusque morbi 
 fait, quern revulsit Ezechias, quod populus neglecto Deo nee invocato, sanitatem in'de peteret. h Livius 
 
 1. 23. Strepunt aurea clamoribus plorantium socionim, sa?pius nos quara deorum invocantium opem. 
 I Rnlandns adjungit optimam orationem ad finem Empyricoium. Mercurialis, consil. 25. ita concludit. 
 Montanus passim, &c. et plures alii, &c. k Lipsius. ' Cap. 26. " Lib. 2. cap. 7. de Deo Morbisque 
 iB 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, imjiudency, had their temples, tempests, seasons. 
 Crepitus Ventris, dea Vacuna, dea Cloacina, there was a goddess of idleness, a 
 goddess of the draught, or jates, Prema, Premuiida, Friapus, 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, lib. 4. de Civit. Dei, cap. 9. 
 there was of old A^ngerona dea, and she had her chapel and feasts, to whom 
 (saith ■'Macrobius) 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 Virgo 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 Gruce, 
 Laur. Arcturus Fanteus de Invoc. Saiict., Bellarmine, Delrio, dis. mag. tojn. 3. 
 I. 6. qucest. 2. sect. 3, Greg. Tolo.sanus, torn. 2. lib. 8. cap. 2i, Syntax. 
 Strozius Cioogna, lib. 4. cap. 9, Tyreus, Hierouymus Mengus, and you shall 
 find infinite examples of cures doue in this kind, by holy waters, relics, 
 crosses, exorcisms, amulets, images, consecrated beads, &o. 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 wei-e troubled in mind to say, eamus ad videndum filiuniMarice, 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. ''In a closet of that church, there is at this 
 day St. Hilary's bed to be seen, " to which they bring 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 Cambrensis Itin. Camb. 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 produce like efieots. Eead Lipomannus, or that golden legend 
 of Jacobus de Voragine, you shall have infinite stories, or those new relations 
 of our "Jesuits in Japan and China, of Mat. Eicoius, Acosta, Loyola, Xave- 
 rius's life, &c. Jasper Belga, a Jesuit, cxived. a mad woman by hanging St. 
 John's gospel about her neck, and many such. Holy water did as much in 
 Japan, &c. Nothing so familiar in their works, as such examples. 
 
 But we, on the other side, seek to God ulone. 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 persons to be cured : yet we make a doubt 
 whether such parties be so affected indeed, but prepared by their priests, by 
 
 n Selden prolog, cap. 3. de diis Syris. Rofinus, <> See Lilii Giraldi syntagma de diis, &c. P 12 Cal. 
 
 Januarii ferias celebrant, ut angorea et anitni solicitudines propitiata depellat. i Hancdivajpennam 
 
 consecravi, Lipsius. ^ Jodocus Sincerus itin. Galliffi. 1617. Hue mente captos deducunt, et statis oratio- 
 nibns, sacrisque peractis, in ilium lectum dormitum ponunt, &e. = In Gallia Narbonensi. * Lib. de 
 
 orig. Festorum. Cello suspensa et pergamena inscripta, cum signo crucis, &c. a Ii)m. Acosta com. rei'um 
 in Oricnte gest. a societat. Jcsu, Ajino 1568. Epist. Gonsalvi. Fernandis, Anno lo60. fe Juponia. 
 
Mem. 4. Subs. 1.] Patient. 299 
 
 certain ointments and drams, to cozen the commonalty, 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. "^A 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 Romish 
 priests, his wicked associates, with the several parties' names, confessions, 
 examinations, &c. which were pretended to be possessed." But these are 
 ordinary tricks only to get opinion and money, mere impostures. .lEscula- 
 pius 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, pendants, donories, &c. to be seen in his church, as at this day our Lady 
 of Loretto's in Italy. It was a custom long since. 
 
 - " suspendisse potenti 
 
 Vestimenta maris deo." " — Ilor. Od. 1. lib. 5. Od, 
 
 To do the like, in former times they were seduced and deluded as they are 
 now. 'Tis the same devil still, called heretofore Apollo, Mars, Neptune, 
 Venus, jEsculapius, (fee. 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, Barbai-a, (fee. 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 j but read more of the pagan gods' effects in Austin de Civitate Dei, 
 I 10. cap. 6. and of ^soulapius especially in Cicogna, I. 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 " there 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 always 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 universes tanquam singulos, et ^unumqu&mque 
 nostrum ut solum, we are all as one to him, he cares for us all as one, and why 
 should we then seek to any other but to him ? 
 
 MEMB. IV. 
 
 SuBSECT. I. — Physician, Patient, Physic. 
 
 Op 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 most high cometh healing," Ecclus. xxxviii. 2.) we must seek to, 
 
 ' Spied, de mortis dtcmoniacis, sic a sacrificulis parati nnguentis Magicis coi-pori illitis, ut stulf se plebeculffl 
 persuadeant tales curari k Saiicto Antonio. J Printed at London 4to. by J. Roberts, 1605. ■'■ Greg. lib. 8. 
 Cujus fanum asgrotantium multitudine refertnm, undiquaque et tabellis pendentibus, in qnibus sanati lan- 
 ^ores erant inscripti. a" To offer the sailor's garments to the deity of the deep." •> Mali angeli sump- 
 serunt dim nomen Jovis, Junonis, Apollinis, &c. quos Gentiles deos credebant, nnnc S. Sebastiani, Barbal'ie, 
 fee. noraen habent, et aliorum. = Part. 2. cap. 9. de spect. Veneri substituunt Virginem Mariam. dAd 
 hasc ludibria Deus connivet frequenter, ubi relicto verbo Dei, ad Satanam curritur, quales hi sunt, qui aquam 
 lustralem, crucem, &c. lubricje fldei hominibus offerunt. ' Charior est ipsis homo quam sibi, Paul. 
 
 ^Bernard. e Austin. 
 
SOO Gwre 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, &o , of whose duty Wecker, Antid. cap. 2. et Syntax, 
 med. Crato, Julius Alexandrinus medic. Heurnius, prax. med. lib. 3. cap. 1. &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 iu his cures he will admit almost 
 of no other physic, deriding in the mean time Hippocrates, Gralen, 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, Orato, Femelius; "doubted of, and exploded by others: 
 I will not take upon me to decide the controversy myself, Johannes 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, uiiam artem ao quasi temerariam insectcmtur, aa 
 gloriam sibi ah 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, &c. Paracelsus 
 goes farther, and will have his physician "pi'edestinated 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 what 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 jjrey of his patient; Garnifiois namque est (as ■" Wecker notes) 
 inter ipsos cruciatus ingens precium exposcere, as a hungry chirurgeon often 
 produces and wiredraws his cure, so long as there is any hope of pay, 
 " Nan missura cutem, 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 morhum, as 'Heurnius complains, stir up a 
 silent disease, 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 Natvi/roe helium inferre, to oppugn 
 nature, and to make a strong body weak. Arnoldus in his 8 and 11 
 Aphorisms gives cautions against, andexpressly forbiddeth it. " ' A wise phy- 
 
 •i Ecclus. xxxviii. In the sight of great men he shall be in admiration. ' Tom. 4. Tract. 3. de morbis 
 anientium, horum multi non nisi a Magis curandi et Astrologis, quoniam origo ejus k coelis petenda est. 
 k Lib. de Podagra. ' Sect. 5. ™Langius, J. Caaar Claudinus consult. n pi.iEciestinatum ad hunc 
 
 Gurandum. o HeUeborus curat, sed quod ab orani datus medico vanum est. p Antid. gen. lib. 3. cap. 2. 
 ^ " The leech never releases the skin until he is filled with blood." ^ Quod SEepe evenit. lib. 3. cap. 1. cum 
 nonsitnecessitas. Frustrafatigant remediis aegros qui victus ratione curari possunt. Heurnius. "Modostus 
 et sapiens medicus, nunquam properabitad pharmacum,ni3i cogente necessitate. 41. Aphor. prudens et plus 
 mcdicud cibis prius medicinalibus quam medicmis puris morbum expellere satagat. 
 
Mem. 4. Subs. 2.] Patient. 301 
 
 sician 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 syrupis expugnare dcemones et aniini pliantasTnata, 
 they can purge phantastical imaginations and the devil by physic. Another 
 caution is, that they proceed upon good gounds, if so be there be need of 
 physic, and not mistake the disease; they are often deceived by the "similitude 
 of symptoms, saith Heumius, 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 this disease, the reproach of physicians : Bes.sardus, 
 fiagdlum 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, 
 theyprescribe too much physic, and tire out their bodies with continual potions, 
 to no purpose. jStirm, tetrahib. 2. 2. ser. cap. 90. wiU have them by all means 
 therefore " ^to give some respite to nature," to leave off now and then ; and 
 Laelius 3,FonteEugubinus 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 which Nic. PLso, Donatus 
 Altomarus, still inculcate, dare requiem natures, to give nature rest. 
 
 SuBSECT. II. — Concerning tlie 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 
 thiuk it too much he bestows upon himself, and to save charges endanger his 
 health. The Abderites, when they sent for "Hippocrates, promised him what 
 reward he would, " '' aU the gold they had, if all the city were gold he should 
 have it." JSTaaman 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 
 freely disclose it, " Stvltorum incurata pudor malus ulcer a celat:" by that 
 means he procures to h ims elf much mischief, and runs into a greater inconve- 
 nience : he must be willing to be cured, and earnestly desire it. Pars 
 sanitatis veUe sanarifait (Seneca). 'Tis a part of his cure to wish his own 
 health; and not to defer it too long. 
 
 "'^ Qui blandiendo dulce nutrivit malum, 1 ." He that by cherishing a mischief doth provoke, 
 
 Sero recuaat feiTe quod subilt jugum." | Too late at last refuseth to cast off his yoke." 
 
 " ^ Hellehorum flrustra cum jam cutis aegra tumebit, I " When the skin swells, to seek it to appease 
 Poscentes videas ; venienti occumte 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. o SImilitado saepe bonis medicis imponit. * Qui melancholicis praebent remedia non 
 satis valida, Longiores morbi imprimis solertiam medici postulant et fldelitatem, qui enim tumultuario hos 
 tractant, vires absque ullo commodo laedunt et frangunt, &c. y Naturae remissionem dare oportet. 
 
 " Flerique hoc morbo medicina nihU profecisse visi sunt, et sibi demissi invaluerunt, « Abderitani ep! 
 
 •Hippoc. b Quicqaid aiiri apud noa est, libeuter persolvemas, etiainsi tota urbs nostra aurum esset 
 
 •Seneca. '' Pcrs. 3. Sat. 
 
302 Cv/i-e of MelaTiclwhj. [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 
 see 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 : 'tis no 
 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 deplored, 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 health, 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 himselt^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 LucLLius,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 difiicult to be cured. " They try many (saith 
 ^ Montanus) 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 such 
 
 •= De anima. Barbara tamen immanitate, et deploranda inscitia contemnunt prfficepta sanitatis, mortem cfc 
 morbos ultro accersunt. f Consul. 173. e Scoltzio Melanch. ^gi-onim hoc fere proprium est, ut graviora 
 dicant esse symptomata, quam revera sunt. e MelanchoUci pleruraque medicis sunt molesti, ut alia aliis 
 adjungant. *' Oportet infirmo imprimere salutem, utcunque promittere, etsi ipse desperet. Nullum medi- 
 camentum efflcas, nisi medicus etiam fuerit fortis imaginationis. ' De promise, doct. eap. 15. Quoniam 
 
 sani'atis fonnam animl medici continent. ^ Spes et confidentia plus valent quam medicina. ^ Faelicior 
 in medicina ob fidem Ethnicorum. ™ Aphoris. 89. JEger qui plurimos consulit medicos, plerumque in 
 
 errorem singulorum cadit. ° Nihil ita sanitatem impedit, ac remediomm crebra mutatio, nee venit vulnus 
 ad cicatricem in quo diversa medicamenta tentantur. o Melancholicorum proprium quum ex eorura 
 
 arbitrio non fit subita mutatio in melius, alterare medicos qui quidvis, &c. p Consil. 31. Dum ad varia 80 
 conferunt, nuUo prosunt. <i Imprimis hoc statuere oportet, requiri perscverantiam, et tolerantiam.-Eslguo 
 eniin tempore nihil ex, &c. 
 
Mem. 4. Subs. 3.] Phi'.n<x 303 
 
 a small time no great matter can Le elfected, and upon tliat comlition ho will 
 administer physic, otherwise all his endeavour and counsel would be to small 
 puiTJOse." 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 no 
 good success." ConsU. 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 eased, 
 Ho take physic, not for a month, a year, but to apply himself to their prescrip- 
 tions ail 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 m.an, 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 tii-ed. 
 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 Valleriola'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 Prom whence he concludes out of 
 Damascenus, 2 ei 3 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 j 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. — Concerning Physic. 
 
 Physic itself in the last place is to be considered ; " for the Lord hath 
 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, 
 &c., 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, &c., and therefore left to be managed by discreet and skUfuI 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 and 
 subtraction ;" and as it is required in all other diseases, so in this of melan- 
 
 'Sirararivult, opus est pertinaci perseverantia, fldeli otedientia, et patientia smgulari, si tedet ant 
 iesperet, nnilum habeDit effectum. -^gritudine amittunt patientiam, et inde morbi mcui-abiles. 
 
 •Non ad mensem ant annnm, sed oportettoto vitse curriculo curatloni operam dare. .Cameranus 
 
 erab 65 cent 2 ' Prafat. de nar. med. In libellis qna; vulgo Tersantur apud Meratos, incautiores 
 
 mttltalegnntkiuibnsdecipiuntor, eximla 11113, sed portentosumhanriuntvenenum. jQpeiari 
 
 ex libris, absque cogultione et solertl Ingenlo, perlculosnm est. Unde monem.ir, qnam insipidum scnpt.s 
 auctortbns credere, quod hie sno dldicit periculo. • Consil 23. hxc omnia si quo ordine decet, egerit, 
 
 vel corabitur, vel certe minus afBcietur. «FnchsiuB,cap. 2. lib. 1. 
 
304 Cure of Melancholy. [Part. 2. Sec. 2. 
 
 choly it ought to be most accurate, it being (as ""Mercurialis ackQowledgeth)so 
 common an affection in these our times, and therefore fit to be under'stood. 
 Several prescripts and methods I find in several men, some take upon them to 
 cure all maladies with one medicine, severally applied, as that Panacea Aurum 
 potabile, so much controverted in these days, Herha so lis, S^o. Paracelsus 
 reduoeth all diseases to four principal heads, to whom Severinus, Ravelaacus, 
 Leo Suavius, and others adhere and imitate : those are leprosy, gout, dropsy, 
 falling-sickness. To which they reduce the rest ; as to leprosy, nlcers, itches, 
 furfurs, scabs, &c. To gout, stone, cholic, toothache, headache, &c. To 
 dropsy, agues, jaundice, cachexia, &c. To the falUng-sickness, belong palsy, 
 vertigo, cramps, convulsions, incubus, apoplexy, &c. " 'If any of these four 
 principal be cured (saith Eavelascus) 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 melancholy, 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, ^lianus 
 Montaltus, cap. 26, Faventinus in hisempirics, Hercules de Saxonia, &c., have 
 their several injunctions and rules, all tending to one end. The ordinary is 
 threefold, which I mean to follow. AiairriTixri, Pharmaeeutica, and Chirurgiea, 
 diet, or living, apothecary, chirurgery, which Wecker, Crato, Guianerius, &c., 
 and most, prescribe j of which I will insist, and speak in their order. 
 
 SECT. II. MEMB. I. 
 
 SuBSECT. T. — Diet rectified in Substance. 
 
 Diet, Aiairrinx^, 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. Rhasis, accounts the rectifying of these six a suflB.cient 
 cure. Guianerius, tract. 15, cap. 9. calls them, propriam et prima/m curam, 
 the principal cure : so doth Montanus, Crato, Mercurialis, Altomarus, <fec., first 
 to be tried, Lemnius, instit. cap. 22. names them the hinges of our health, 'no 
 hope of recovery without them. Reinerius 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 Mends, prescribes this 
 physic above the rest, ^no good to be done without it. ^ Areteus, lib. 1. cap. 7. 
 au 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 
 him his former health. ''Montanus, consU. 27. for a nobleman of France, 
 admonishethhis lordship to be most circumspect in his diet, or else all his other 
 physic wiU 'be to small purpose. The same injunction I find verbatim in 
 J. Ccesar Glaudinus, Respon. 34, Scoltzii, consil. 183, TraUianus, cap. 16, lib. 1, 
 Lalius a fonte ^ugubinus often brags, that he hath done more cures in this 
 kind by rectification of diet, than all other physic besides. So that in a word 
 I may say to most melancholy men, as the fox said to the weasel, that could 
 
 b In pract. med. hjec aEfectio nostris temporibns frequentlssima, ergo maxirafe pertinet ad no3 hnjus cura- 
 tionem intelligere. cSi aliquia horum morborum siunmus sanatur, sanantur omnes inferiores. 
 
 *• Instit. cap. 8. sect. 1. Victiis nomine non tarn cibua et potus, sed aer, exercitatio, somnua, vigilia, et 
 reliquas res sex non-natorales continentur. • Sufflcit plemmque regimen rerura sex non-natoraliun). 
 
 ' Et in his potissima sanitas consiatit. e Nihil hie agendum sine exqaisita Vivendi ratione, &c. "^ Si 
 
 recens malum sit, ad pristinum habitum recuperandura alia medeU non est opus. * Consil. 99. lib. 2. si 
 
 celnitudo tua, rectam victiis rationem, &c. i" Moneo, Domiue, ut sis prudens ad victum, sine quo cseteia 
 
 remedla frustra adhibentur. i Omnia remedia irrita et vana sine his. Movistis me plerosque ita laborantes, 
 rictu potius quam mcdicamentis curasae. 
 
Mem. 1. Subs. 1.] Diet rectified. 30a 
 
 not get out of the garner, Macra cavum repetes, quem macra suhisti, " the six 
 non-natural things caused it, and they must cure it. Which howsoever I treat 
 of, as proper to the meridiaa of melancholy, yet nevertheless, that which is 
 here said with him in " TuUy, though writ especially for the good of his 
 friends at Tarentum and Sicily, jet 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 Valesous, Altomarus, Piso, 
 &c.), hot and moist, and of good nourishment;" Crato, consil, 21. lib. 2. admits 
 roast meat, "i if the burned and scorched superficies, the brown we call it, be 
 pared off. Salvianus, 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, 
 hens, partridge, pheasant, quails, and all mountain birds, which are so familiar 
 in some parts of Africa, and in Italy, and as ^Dubliuius 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 Vertoniannus witnesseth, 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 pass, but with some limitation; so 'Crato con- 
 fines it, aud " to some men sparingly at set times, or in sauce," and so sugar 
 and honey are aj)proved. ^ 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. Eain water is purest, so that 
 it fall not down in great drops, and be used forthwith, for it quickly putrefies. 
 Next to it, fountain water that riseth in the east, and runneth eastward, 
 from a quiclt 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 hotter 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 poimd, pleasanter to drink, as good as our beer, and some of them, as 
 Choaspis in Persia, preferred by the Persian kings before wine itself. 
 
 " z Clitorio quicunque sitim de fonte kvarit 
 Vina fugit gaudetque mens abstemias luidis." 
 
 » " When you are again lean, seek an exit througli that hole by which lean you entered." » 1 . de flnlbus 
 Tarentinis et Siculis. » Modo non multum elongentur. PUb. 1. de molan. cap. 7. Calidi et humidi 
 
 cibi, eoucocta faciles, flatus exoi-tes, eli.vi non assi, neque Mxi sint. « Si interna tantum pulpa devore- 
 
 tui-, non superflcies torrida ab igne. ' Bene nutrientes cibi, tenella ajtas multum valet, carnes non virosiu, 
 necpingues. « Hoedoper. peregr. Hierosol. ' Inimicastomacho. " Not tried or buttered, but 
 
 potched. I Consil. 16. Non improbatur butyrura et oleum, si tamen plus quam par sit, non profunUalur : 
 Bacchari et mellis usus, utiliter ad ciborum condimenta comprobatur. ) Mercurialis, condl. 88. accrba 
 
 omnia evitenfur. ' 0\ id. Met. lib. 15. " Whoever has allayed his thirst ivith the water of the Clitorius, 
 avoids wine, and abstemious delights in pure water only." 
 
 X 
 
306 Cure of Melancholy. [Part 2. Sec. 2. 
 
 Many rivers I deny not are muddy still, white, thick, like those in Chiu-i, 
 Nile in Egypt, Tiber at Eome, 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, ° RadziviUus 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 Calls, 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; bat she 
 died towia (saith mine a,uthor) fcetidissim 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 corrwmpit vale/.udinem, 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 fonlibus, a goodly mount full of fresh water 
 springs : " if nature afford them not they must 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, Lipsius de admir. 
 ^ Plinms, lib. 3. cap. 1 1 , Strabo in his Geogr. That aqueduct of Claudius 
 vras most eminent, fetched upon arches fifteen miles, every arch 109 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 an old 
 cistern which he went down to see, 33 6 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 Alexandria, 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 : when the foundation 
 is laid, and cistern made, their house is half built. That Segovian 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 his own charge: 
 and Mr. Otho Nicholson, founder of our water-works and elegant conduit in 
 Oxford. So much have all times attributed to this element, to be conveniently 
 provided of it : although Galen hath taken exceptions at such waters, which 
 run through leaden pipes, ob cerussam qucB in Us generatur, for that unctuous 
 ceruse, which causeth dysenteries and fluxes; ""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, woidd find 
 this inconvenience, but there is no such matter. For private families, in what 
 
 " Peregr. H ier. ^ The Dukes of Venice were then permitted to many. c De Legibus- d Lib. 4. 
 cap. 10. Magnaurbis utilitas cum perennes fontes murLs incTudmitur,quodsinaturanon praistat, effodiendi, 
 &c. *' Opera gigantum dicit aliquis. 'De aqufeduct. e Curtius Fons aquadragesimo lapide iu 
 
 Torbem opere arcuato perductus. Plin. 36. 15. »» Quaeque domus Komie fiatulas habebat et canalea, &c. 
 
 * Lib. 2. ca. 20. Jod. a Meggen. cap. 1-?. pereg. Hier. Belloniua. ^ Cypr. Echovius delit. Hisp. Aqua pro- 
 
 fiuens inde in omnes fere domos ducitur, in puteis quoque aistivo tempore frigidissima conserratur. 'iiir 
 Hugh Middleion, Baronet. '" De qusesitis raed. cent. fol. 354. 
 
Mem. 1. Subs 2.] Bid rectified. 307 
 
 sort they should fumish themselves, let them consult with P. Crescentius, de 
 Agric. I. 1. c. 4, PampMlius liirelacns and the rest. 
 
 Amongst fishes, those are most allowed of, that live in gravelly or sandy 
 waters, pikes, perch, trout, giulgeon, smelts, flounders, &c. Hippolitus Salvi- 
 anus takes exception at carp ; but I dare boldly say with " Dubravius, it is an 
 excellent meat, if it come notfrom°muddypools,that it retain notan unsavoury 
 taste. Urinacius Marinus is much commended by Oribasius, ^tius, and most 
 of onr late writers. 
 
 "Crato, coiisil. 21 lib. 2. censures all manner of fruits, as subject to putre- 
 faction, yet tolerable at sometimes, after meals, at second course, they keep 
 down vapours, and have their use. Sweet fruits are best, as sweet cherries, 
 plums, sweet apples, pear-mains, and pippins, which Laurentius extols, as 
 having a peculiar property against this disease, and Plater magnifies, omnibus 
 modis appropriata conveniunt, but they must be corrected for their ^vindiness : 
 ripe grapes are good, and raisins of the sun, musk-melons well corrected, and 
 sparingly used. Pigs are allowed, and almonds blanched. Trallianus discom- 
 mends figs, 'J Salvianus olives and capers, which 'others especially like of, and 
 so of pistick 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, &c., 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, ifec. The same 
 Crato will allow no roots at all to be eaten. Some approve of potatoes, pars- 
 nips, but all corrected for wind. ISTo raw salads; but as Laurentius prescribes, 
 in broths ; and so Crato commends many of them : or to use borage, hops, 
 halm, 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 Vertomannus) 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. 
 
 ^Ias alone, saith ''Cardan, eats and drinks without appetite, and useth all 
 his pleasure without necessity, aninice vitio, and thence come many inconveni- 
 ences unto him. Por there is no meat whatsoever, though otherwise wholesome 
 and good, but if rmseasonably 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 fidl stomach, and to put 
 seven hours' difference between dinner and sujjper. 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 stomach 
 
 '^ De piscibus lib. habent omnes in autitiis, raocio non sint fe ctenoso loco. " De pibc. e. 2. ] . 7. Plu- 
 
 riraum pra^stat ad utilitatem et jucunditutem. Idem Ti-alUan[is, lib. 1. c. 16. pisces petrosi, et molles carne. 
 PEtsi omnes putredini sunt obnosii, ubi secandis mensis, incepto jam priore, devorentur, commodi succi 
 prosunt, qui dulcedine sunt prasditi. Ut dulcia cerasa, poma, &c. i Lib. 2. cap. 1. "■ Montanus, 
 
 consil. 24. «Pyra qnuj grato sunt sapore, cocta mala, poma tosta, et saccharo, vel anisi scmine conspersa, 
 utiliter Btatim a prandio vel a coena sumi possunt, eo quod ventriculum roborent et vapores caput petentes 
 reprimant. Mont. t Punica mala aui-antia commode peiTnittiintur modti non sint austera et acida. 
 
 " Olera omnia prEeter boraginem, buglossum, intybum, feniculum, anisum, melissum, vitari debent. " Mer- 
 Ciirialis, pract. Med. iLib. 2. de com. Solus homo edit bibitque, &c. » Consil. 21. 18. si plus ingeratur . 
 quam par est, et ventriculus tolerare posset, nocet, et cruditates general, &c. 
 
308 Cure of Melancholy. [Part. 2. Sec. 2. 
 
 let him defer Ms meal, or eat very little at Lis ordinary time of repast. This 
 very counsel was given by Prosper Calenus to Cardinal Csesius, labouring of 
 this disease ; 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. pro 
 Abb. Italo, ties him precisely to two. And as he must not eat overmuch, so he 
 may not absolutely fast j for as Celsus contends, lib. 1. Jacchiaus, \h in 9. 
 Bhasis, t repletion and inanition may both do harm in two contrary extremes. 
 Moreover, that which he doth eat must be well % 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. ck 
 cur and. part, hum) the more they eat the more they nourish themselves : " 
 eat 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 Disarius the physicians in. 
 . ""Macrobius so much require, St. Hierom enjoins Rusticus 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 counti'ies, sixteen at most, for all 
 students, weaklings, and such as lead an idle sedentary life, of meat, bread, ikc, 
 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 luceni ccenare, and 
 as commonly they do in Muscovy and Iceland, to prolong their meals all day 
 long, or all night. Our northern countries offend especially in this, and we in 
 this island (ampliter viventes in prandiis et ccenis, as ^ Polydore notes) are 
 most liberal feeders, but to our own hurt. '' Persicos odi puer apjparatus : 
 " Excess of meat breedeth sickness, and gluttony causeth choleric diseases : 
 by surfeiting many perish, but he that dieteth himself prolongeth his life," 
 Eoolus. 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, " ' that nothing can be more 
 noxious to thy health than such variety and plenty." Temperance is a bridle 
 of gold, and he that can use it aright, '' ego iion summis viris comparo, sed 
 simiUimum 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, obstructions, cru- 
 dities, and diseases that come by a full diet, the best way is to 'feed sparingly 
 of one or two dishes at most, to have ventrem betie moratum, as Seneca calls it, 
 ""to choose one of many,and tofeedonthat alone,"as Crato adviseth his patient. 
 The same counsel "Prosper Calenus gives to Cardinal Csesius, to use a moderate 
 
 * Observat. lib. 1. Assuescat bis in d'e cibos sumere, cert.i semper hora. f Xe plus ingerat cavcndum 
 
 quiini ventriculus ferre potest, semperque surgat ii meiisa non satur. J .Siquidem qui semiinansum 
 
 veloeiter iiigerunt cibum, Teutriculo laborein inferunt, et flatus maximos promovent, Crato. § Quidam 
 
 maximfe comedere nituutur, putantes ea ratione se vires refecturos ; ignorantes, non ea qu.i; ingerunt posse 
 vires reflcere, sed quie probfe concoqutmt. * Multa appetunt, pauca digerunt. ^ Satumal. lib. 7. 
 
 cap. 4. ■= ilodicus et temperatus cibus et cami et auimse utilis est. ^ Hygiasticon reg. UnciiE 14 vel 16 
 
 per diem sufflciant, computato pane, came ovis, vel aliis obsonii^, et totidem vel paulo plures unciae potus 
 ■Idem, reg. 37. Plures in domibus suis brevi tempore pascentes extinguuntur, qui si ti'iremibiui vincti fuissent, 
 aut gregario pane pasti, sani et incolumes in longam se tatem vitam prorogassent. ^ Nihil deterius quiim 
 diversa nutrientia simul adjungere, et comcdendi tempus prorogare. b Lib. 1 . hi^t. h Hor. ad lib. 
 
 5. ode ult. ' Ciborum varietate et copia in eadem mensa nihil nocentius homini ad salutem, Fr. "N'aleriola, 
 observ. 1. 2. cap. 6. t Tul. orat. pro M. Marcel. * NuUus cibum sumere debet, nisi stomachus sit vacuus. 
 Gordon, lib. med. 1. I.e. 11. K multis eduliis nnum elige, relictisque caeteris, ex eo comede. 
 
Mem. 1. Subs. 2.] Diet Rectified. 309 
 
 and simple diet : and, though his table be jovially furnished by reason of his 
 state and guests, yet for his own part to single out some one savoui-y dish, 
 and feed on it. The same is inculcated by "Crato, consil. 9. I. 2. to a noble 
 personage affected 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 ilhenish wine, &o. Mon- 
 tanus, consil. 2i. for 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 an 
 hungry, which rule Berengarius did most strictly observe, as Hilbertus, Ceno- 
 mecensis Episc. writes in his lite. 
 
 " cui non fuit unquam 
 
 Ante sitim potus, nee eibus 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 dinnei', 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, &c., how abstemious heathens 
 have been in this kind, those Curii and Fabritii, those old philosophers, as 
 Pliny records, lib. 11. Xenophon, lib. 1. devit. Socrat., emperors and kings, 
 as Nicephorus relates, Eccles. hist., lib. 18. cap. 8. of Mauidtius, Ludovicus 
 Pius, (fee, and that admirable 'example of Ludovicus C'omarus, 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. deatrabile. Simplex sit dims et non varius; quod licet dignitatl tuiB ol) convlvas difficile viSealur, 
 &c. »Celsitudo tna prandeat sola, absque apparatu aulieo, eontentus sit illustvlssimus princeps duobus 
 tantum ferculis, vinoque lihenano solum in mensa uratur. p Semper intra satietatem a mensa recedat, 
 
 uno ferculo eontentus. <i Lib. de Hcl. et Jejunio. Multo melius in lerram vina ludisses. 'Crato. 
 
 Multum refert non ignorare qui cibi priores, ifce., liquida praeedant carnium jura, pisces, fructus, &c. Ccsna 
 brevior sitprandio. -Tract. 6. contradict 1. lib. 1. 'Super omnia quotidianum leporem habnit, et 
 
 pomis indulsit. " Annal. 6. Eidere solebat eos, qui post 30 a.-tatis annum, ad cognoscenda corpm-Jsuo 
 
 no-iia vel utilia, alicujus consilii indigcrent. 'A Lesslo edit. 1014. 
 
310 Cure of Melancholy. [Part. 2. Sec. 2. 
 
 necessarily ' enjoined to recover, and continue their health ? It is a hard thing 
 to observe a strict diet, et qui medice vivit, misere vivit,* as the saying is, 
 quale hoc ipsum erit vivere, his si privatus fubeffis 1 as good be buried, as so 
 much debarred of his appetite; excessit mediciiia malum, the physic is more 
 troublesome than tbe disease, so he complained in the poet, so thou thinkest : 
 yet he that loves himself will easily endure this little misery, to avoid a greater 
 inconvenience; e malis minimum, better do this than 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 injuventutesenectutem, be youthful in our 
 old age, staid in our youth, discreet and temperate in both. 
 
 MEMB. II. 
 Betention 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 indeed it is, and to this cure necessarily required; viaxime conducit, 
 saith Montaltus, cap. 27. it very much avails. " Altomarua, cap. 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 Benficium Ventris, the benefit, help or pleasure of the belly, for 
 it doth much ease it. Laurentius, cap. 8, Crato, consil. 21. I. 2. prescribes it 
 once a day at least : where nature is defective, art must supply, by those leni- 
 tive electuaries, 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 hypocltondriacu, 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 aocoi'd, prescribes " clys- 
 ters in the first place : so doth Montanus, consil. 24. consil. 31 et 229. he 
 commends turpentine to that purpose : tlie same he ingeminates, consil. 230. 
 for an Italian abbot. "Tis very good to wash his hands and face often, to shift 
 his 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 duUeth the spirits. 
 
 Baths are either artificial or natural, both have their special uses in tliis 
 malady, and as ''Alexander supposeth, lib. 1. cajj. 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 
 performed in this kind by use of baths alone, and Rufus pills, moistening them 
 which are otherwise dry. Rhsisis makes it a principal cure, Tota cura sit in. 
 humectando, to batlie and afterwards anoint with oil. Jason Pratensis, Lau- 
 rentius, cap. 8. and Montanus set down tlieir peculiar forms of artificial baths. 
 Crato, consil. 17. lib. 2. commends mallows, camomile, violets, borage to be 
 boiled in it, and sometimes fair water aloue, and in his following counsel, 
 Balneum aquce dulcis solum aoepissime profuisse compeHum habemus. So doth 
 Puchsius, lib. 1. cap. 33, Frisimdica, 2. consil. 42. in Trincavellius. Some 
 
 yEgyptii olim omnesmorbos curatiant vomitu et jejunio. Bohemus, lib. l.cap.5. *"Hewho lives 
 
 medically lives miserably." ^ Cat. Major : Melior conditio senis viventis ex praescripto artis medicae, 
 
 quam adolescentis luxuriosi. « Debet per am<Ena exerceri, et loca viridia, excretis prius arte vel natura 
 alviexcrementis. b piji,jes]ieim, spicel. 2. de mel. Primum omnium operam dabis ut singulis diebus 
 
 habeas beneficium ventris, semper eavendo ne alvus sit diutius astricta. c Si non sponte, clisteribus 
 
 pijrgetur. «* Balneorum u.sus dulcium, siquid aliud, ipsis opitulatur. Credo baic dici cum aliqua jac- 
 
 tiuitia, iuquil ilontanus, consil. 26. 
 
Mem. 2,] Retention and Evacuation TEctified. 311 
 
 beside herbs prescribe a ram's liead and otber things to be boiled. "Ferne- 
 lius, 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 
 aU over the body. Lfelius ^ugubiaus, consil. 142. and Christoph. jErerus,in a 
 consultation of his, hold once or twice a week sufficient to bathe, the "'water 
 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 speaJss 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, ifcc. These kinds of baths have been in former times much fre- 
 quented, and diversely varied, and are still in general use in those eastern 
 coimtries. The Romans had their public baths very sumptuous and stupend, 
 as those of Antoninus and Dioclesian. Pliu. 36. saith there were an infinite 
 number of them in Rome, and mightily frequented ; some bathed seven times 
 a day, as Commodus 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 hvmdred she-asses at once : 
 we have many ruins of such baths found in this island, amongst those parietines 
 and rubbish of old Roman towns. Lipsius, de mag. Urb. Rom. I. 3. c, 8, 
 Eosinus, Scot of Antwerp, and other antiquaries, tell strange stories of their 
 baths. Gillius, I. 4. cap. idt. Topogr. Constant, reckons up 155 public ''baths 
 in Constantinople, of fair building ; they are still 'frequented in that city by 
 the Turks of all sorts, men and women, and all over Greece and those hot 
 countries : to absterge belike that fulsomeness of sweat, to which they are there 
 subject. "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 n'or drink until they have bathed, before and after meals some, ""and 
 will not make water (but they will wash their hands) or go to stool." Leo 
 Afer, I. 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. 14. Synagog.Jud. speaks of many ceremonies amongst the Jews 
 in this kind ; they are very superstitious in their baths, especially women. 
 
 Natural baths are praised by some, discommended by others ; but it is in 
 adiverse 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 they 
 cleanse by reason of the sulphur, and would have their v/ater to be drunk. 
 Areteus, c. 7. commends alum baths above the rest; and ''Mercurialis, consd. 
 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 
 cent. 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 qnibusjejunusdia sedeat eo tempore, ne sudorem e.icitcnt aut manifestam teporem, sed guadam 
 refi-igeratione humectent. ' Aqua non sit calida, sed tepida, ne sudor sequatur. 8 Lotiones capitis 
 
 ex lixivio, in quo herbas capitales coxcrint. i-Cap. 8. de mel. > Aut axungia pulli, Piso. "i TliermE 
 Nympheffl. isandes, lib. 1. saitli, that women go twice a week to the baths at least. mEpist. 3. 
 
 ™Nec alvum excemunt, quin aquam secum portent qua partes obscaanas lavent. Busbequius, ep 3. Leg, 
 TarciiB. » Hildesheim, spicel. 2. de mel. Hypocon. si non adesset jecoris caliditas, Thennas laudareni, 
 
 et si non nimia humoris exsiccatio esset metuenda. p Fol. 141. i Thermas Lueenses adeat, ibiquo 
 
 a<iiiaa ejus per 15 dies potet, et calidarum aquarum stillicidiis turn caput turn yentvieulum de more 
 Bubjiciat. ' In pantli. 
 
313 Cure of Melancholy. part. 2. Sec, 3. 
 
 alone, excepting tliat of the head and the other. Trincavellius, consil.X^:. 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 Triucavellius, 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 hypochondi'iaoal passions 
 fly to them as to a ^holy anchor. Of the same mind is Triucavellius 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. Montanu.s, consU. 
 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 these 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 Jiave 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 hfemrods, or otherwise, 
 I shall elsewhere more opportunely speak of them. 
 
 Immoderate Venus 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, itied. collect, 
 lib. 6. cap. 37. contend out of B-ufus and others, ""that many madmen, 
 melancholy, and labouring of the falling sickness, have been cured by this 
 alone." Montaltus, cap. 27. de mdan. 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 Valescus supposetb, "it makes 
 the mind sad, the body dull and heavy." Many other inconveniences are 
 reckoned up by Mercatus, and by Rodericus a Castro, in their tracts de melan- 
 cholia virginuin et monialium ; ob seminis retentioTiem sceviunt scepe moniales 
 et virgines, but as Platerus adds, si nubant, sanantur, 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, 
 of a maid that was mad, ob menses inhibitos, cum in officinam meritoriam inci- 
 disset, a quindecim viris eddem node comp)ressa, mensium largo p-ofluvio, quod 
 2'jluribus annis ante constiterat, non sine magno pudoi-e mane menti restituta 
 discessit. But this must be warily understood, for as Arnold us objects, lib. 1. 
 breviar. 18. cap. Quid coitus ad m,elancholicum succum ? What afiinity 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 Venus, have gone 
 before," or that as Lod. Mercatus excepts, they be very flatuous, and have 
 
 " Aquge Porrectanee. t Aqua; Aquariaj. ^ Act aquas Aponenses velut ad sacram anchoram confUE^iat 
 X Joh. Baubinus, li. 3. c. 14. hist, admir. Fontis BoUensis in ducat. Wittemberg laudat aquas BoUensesad 
 luelancholicos morbos, moBrorem, fdscinationem, aliaque animi pathemata. j Balnea Chalderina. 
 
 ^Hepar extei-ne ungatur ne calettat. "Xocent calidis et siccis, cholericis, et omnibus morbis ex cholera, 
 liepatis, splenisque affectionibus. ^ Lib. de aqua. Qui breve hoc vitas curriculum cupiuut sani transi- 
 
 gere, frigidis aquis sffipe lavare debent, nuUi fetati cum sit incongrua, calidis imprimis utilis. ^Solvit 
 
 Venus rationis Tim impeditam, ingentes iras remittit, &c. d Multi comitiales, melancholici, insanl, 
 
 hujus usu solo sanati. ^ Si omittatur coitus, contristat, et plurimum gravat coi"pus ct ^niinmn. 'Nisi 
 certo coustetnimum semen aut sanguinem causam esse, aut amor prsjce&seritj aut, &c. 
 
Mem. 3.] Digression of Air. 813 
 
 been otherwise aocnstomed unto it. Montaltus, cap. 27. will not allow of 
 moderate Venus to sucli as have the gout, pidsy, epilepsy, melancholy, except 
 they be very lusty, and full of blood. ^Lodovicus Autonius, lib. m,ed. miscel. 
 in his chapter of Venus, forbids it utterly to all wrestlers, ditchers, labouring 
 men, &c. ""Ficinus and 'Marsilius Cognatus put Venus one of the live mor- 
 tal enemies of a student : " it consumes the spirits, and weakeneth the brain.'' 
 Halyabbas the Arabian, 5. T/ieor. 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. tuend. 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 saluberrima, are 
 three most healthful things. We see their opposites how pernicious they are 
 to mankind, as to all other creatures they bring death, and many feral diseases : 
 Immodicis brevis est cetas et rara senectas. Aristotle gives instance in spar- 
 rows, which are parUm vivaces ob 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, ''Proculus the emperor, lusty Laurence, "^ prostibulum fceminoe 2Ies- 
 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 viuUas enim, 
 occidi vero paucas per ventrem vidisti, as that Spanish 'Celestina merrily said : 
 others impotent, of a cold and dry constitution, caunot sustain those gymnics 
 without 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. III. 
 
 Air rectified. Witli a digression of llie 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 progress 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 L'jcian's Icaro- 
 menippiis, they shall be my guides) whether there be such, 4. Euripes, and a 
 great rock of loadstones, which may cause the needle in the compaps 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 
 
 K Athletis, Arthriticia, podajp-icis nocet, nee opportuna prndest, nisi fortibus et qui multo sanguine abun- 
 dant. Idem Scaliger exerc, :i69. Turcis ideo luctatoribus pruliibitura. ijDe sanit. tuend. lib. 1. 
 'Lib. 1. ca. 7. exliaurit enim spiritus animumque debilitat. ^Frigidis et siccis corporibus inimicissima. 
 ' Vesci intra aatietatem, impigi'um esse ad laborem, vitale semen conservare. '» Nequitia est quie te non 
 sinit esse senem. ^ Vide Montanum, Pet. Godefridtim, Amorum lib. 2. cap. 6. cui-iosum de liis, nam et 
 numenim definite Talimudistis, unicuique sciatis assignari suam tempus, &c. « Tliespiadas geiiuit. 
 P Vide Lamprldium vit. ejus 4. i Jit lassata virLs, &c. ' yid. JVIizald, cent. 8. 11. Lemnium lib. 2. 
 cap. 16. CatuUum ad Ipsiphilam, &c , Ovid. Eleg. lib. 3. et 6. &c., quot itinera una nocte coni'ecisseut, tot 
 coronas ludicro dec puta Triphallo, Marsife, Hermae, Priapo donarent, Cingemus tibi mentulam coronis, 
 &c. "Pemoboseodid. Gasp. Barthii. . 'Xich. de Lynna, cited by Meicator in his map. uiluus 
 Sloto. Some call It the liigUest hill in the world, next Tenerifle in the Canaries. Lat. 81. 
 
314 Cure of Melancholy. [Part. 2. Sec. 2. 
 
 star in the bear, as Marsilius Eicinns; or a magnetical meridian, as Mauroli- 
 cus ; Vel situs in vena terrm, as Agricola ; or the nearness of the next conti- 
 nent, as Cabeus will; or some other cause, as Scaliger, Cortesius, Conimbri- 
 oenses, Peregrinus 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 Easceburg in Finland, 
 the needle runs round, if any ships come that way, though =: Martin Eidley 
 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. Lond. variai. 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 60. 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 
 finy probability to pass by the straits of Anian to China, by the promontory <ji 
 Tabin. If there be, I shall soon perceive whether ''Marcus Polus the Vene- 
 tian's narration be true or false, of that great city of Quiusay and Cambalu; 
 whether there be any such places, or that as "Matth. Riocius 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 puta 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, for without all question it being extended from the tropic of 
 Capricorn 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 pacificum : methinks some of our modern argonauts should prosecute 
 the rest. As I go by Madagascar, I would see that great bird "ruck, that 
 can can-y 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 Africa 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 Jlagnetic Bodies. rLege lib. 1. cap. 23. et 24. de magnetica pliilosopWa, et 
 lib. 3 cap. 4. ' 16l:i a M. Brigs, his map, and Northwest Fox. bLib. 2. ca. 64. de nob. civit^it. 
 
 (Juinsay, et cap. 10. dc Cambalu. 'Lib. 4. e.'iped. ad Sinas, ca. 3. et lib. 6. c. 18. <■ JI. Polus in Asia 
 
 presb. Job. meminit, lib. 2. cap. 30. e Alluaresius et alii. iLat. 10. Gr. Aust. e Ferdinando de 
 
 Quir. Anno 1612. ■' Alarum pennaB continent in longitudine 12 passus, elephantera in sublime tollei'C 
 
 potest. Polus 1. 3. c. 40. i Lib. 2. Descript. terras sanctJi. ^A'atui-. quK.st. lib. 4. cap. 2. 'Lib. do 
 rcii". Congo. m Excrcit. 47. 
 
Mftui. 3.] Digression of Air. 315 
 
 dropping perpetual showers which are so frequent to tlie inhabitants within the 
 tropics, when the sun is vertical, and cause such vast inundations in Senegal, 
 Maragnan, Oronoco and the rest of those great rivers in Zona Torrida, which 
 have all commonly the 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 Caucliinthiiia? I would observe alltliose motions of 
 the sea, and from what cause they proceed, from the moon (as the vulgar hold) 
 or earth'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 pacifico, it is scarce perceived, in our 
 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 
 so high as Pliny, Solinus, Mela relate, above clouds, meteors, uhi nee aurcB nea 
 venti spirant (insomuch that they that ascend die suddenly very often, the air 
 is so subtile), 12-50 paces high, according to that measure of Dicearchus, or 
 78 miles perpendicularly high, as Jacobus Mazonius, sec. 3. et i. expounding 
 that place of Aristotle about Caucasus; and as ""Blancanus the Jesuit contends 
 out of Clavius and Nonius demonstrations de Crepusculis : or rather o'2 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 holds, 1580 paces, Exerc. 38, others 100 paces. 
 I would see those inner jjarts of America, whetlier there be any such great 
 city of Mauoa, or Eldorado, in that golden empire, where the highways are as 
 much beaten (one r-eports) as between 3Iadrid and Valadolid in Spain; or any 
 such Amazons as he relates, or gigantic Patagones in Chica; with that mira- 
 culous mountain "^ Ybouyapab in the Northern Brazil, cujas jugum slernitur in 
 a'irianissitiiam plaiiitiem, d'c. or that of Pariacacca so high elevated in Peru. 
 'The pike of Teueriffe how high it is? 70 miles, or 50 as Patricius holds, or 
 9 as Snellius demonstrates in his Eratosthenes: see that strange 'Cirknick- 
 zerksey lake in Camiola, whose waters 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 Wernenis make an argument of the Argonauts 
 sailing under ground. And that vast den or hole called 'Esmellen in Musco- 
 via, guce visitur horrendo hiatu, <ho. which if any thing casually fall in, makes 
 such a roaring noise, that no thunder, or ordnance, or warlike engine can make 
 the hke; such another is Gilber'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, I. 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 Mare mortuum in 
 Palestine, of Thrasymene, at Peruzium in Italy : the Mediterranean itself 
 Por from the ocean, at the Straits of Gibraltar, there is a perpetual current 
 into the Levant, and so Kkewise by the Thracian Bosphorus out of the 
 
 » See M. Carpenter's Geogi-aphy, lib. 2. cap. 6. et Bern. Telesias, lib. de mari. ' Exercit. 52. de maris 
 
 motu causEe iiivestigandEe : prima reciorocationis, secanda varietatis, tertia celsritatis, quarta cessationi.s, 
 quiiita privationis, sexta contrarietatis." Patricius saith 52 miles in heiglit. p Lib. de explicatione 
 
 Incornin Mathem. Aristot. sLaet. lib. 17. cap. 18. descript. occid. Ind. 'Luge alii vocant. "Geor. 
 Wernerus. Aquse fanta celeritate erumpunt et absorbentur, ut cxpedito e^uiti aditum intercludant. t Bois- 
 sardiis de Magis, cap. de Pilapiis. 
 
316 Cure of Melancholy. [Part. 2. Sei. 2. 
 
 Euxine or Black Sea, besides all those great rivers of Nile, Po, Rhone, 
 (fee. how is this water consumed, by the sun or otherwise? I would find out 
 with Trajan the fountains of Danube, of Ganges, Oxus, see those Egyptian, 
 pyramids, Trajan's bridge, Grotto de Sybilla, Lucullus's fish-ponds, the temple 
 of Nidrose, (fee. And, if I could, observe what becomes of swallows, storks, 
 cranes, cuckoos, nightingales, redstarts, and many other kind of singing birds, 
 water-fowls, hawks, &o. 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 an 
 instant the woods and hedges are full of them, saith 'Herbastein : how comes 
 it to pass? Do they sleep in winter, like Gesner's Alpine micej or do they 
 lie hid (as ^Olaus affirms) "in the bottom of lakes and rivers, spiritum conti- 
 nentes ? 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, legat. Bahylonica I. 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, ubifiuridce tuna 
 arbores ac virida/ria. Or lie they hid in caves, rocks, and hollow trees, as 
 most think, in deep tin-mines or sea-cliffl'i, 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 adliuc, 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, rooks, mountains, places, and fields, where cities have 
 been ruined or swallowed, battles fought, creatures, sea-monsters, remora, (fee. 
 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 : "Vertomannus' wonderful palm, that 'fiy 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, <fec. 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 afi'ords : amongst the rest, I would know for a certain whether there 
 be any such men, as Leo Suavius, in his comment on Paracelsus de saiiit. 
 tuend. and ""Gaguinus records in his description of Muscovy, "that in Luco- 
 nioi'ia, 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 visuntur in nive, et ubinam vere, lestate, autumno se occultant. Hennes 
 Polit. 1. 1. Jul. Bellius. * Statim ineunte vere sylviy strepuiit eorum cantilenLs. Muscovit. comment. 
 
 y Immergunt se fluminibus, lacubusque per hyemem totam, &c. ^ Caiterasque volucres Pontum hyeme 
 
 aclveniente e nostris reglonibus Europeia transvolantes. "^Survey of Cornwall. •'Porro ciconiffl 
 
 quonam e loco veniant, quo se conferant, incompertum adhuc, agmen venientium, descendentium, ut gi'uura 
 venisse cernimus, nocturnis opinor tcmporibus. In patentibua Asite campis certo die congregant se, eam 
 qu-(C novissim'e advenit lacerant, inde avolant. Cosmog. 1. 4. c. 126. ^Comment. Muscov. "i Hist. 
 
 .Scot. 1. 1. e Vertomannus, 1.5. c. 16. menlioneth a tree that bears fruits to eat, wood to bum, bark to. 
 
 make ropes, wine and water to drink, oil and sugar, and leaves as tiles to cover house.s, flowers, for clotlies, 
 &c. f Animal infectum Cusino, ut quis legere vel scribere possit sine alterius ope lumiuis. 8 Cosmog. 
 lib. 1. cap. 435 et lib. 3. cap. 1. habent oUas a natura fornutas ii teiTa extractas, similes illis h figulis factis, 
 coronas, pisces, avcs, et cranes animantium species. *» Ut solent hiruudines et rans prffl frigoris magni- 
 
 tudiue mori, et postea redcuute vere 24. Apriiis reviviscere. 
 
Mem. 3.] Digression of Air. 317 
 
 superficies be bigger than 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- 
 moQsters and fishes, mermaids, sea-men, horses, &3. which it affords. (3r 
 whether that be true which Jordanus Bruims scofia 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 ieneatis, amid? 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 eonsumens, will sooner cover and dry up 
 the vast ocean with sand and ashes. I would examine 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- 
 minicus Niger, Arias Montanus, Goropius, and others will. I would censure 
 all Pliny's, Solinus', Strabo's, Sir John Mandeville's, Glaus Magaus', Marcus 
 Polus' lies, correct those errors in navigation, reform cosmographical charts, 
 and rectify longitudes, if it wer-e possible; not by the compass, as some dream, 
 with Mark Ridley in his treatise of magnetical bodies, cap. 43. lor as Cabeus, 
 magnet, philos. lib. 3. cap. 4. fully resolves, there is no hope thence, yet I 
 would observe some better means to find them out. 
 
 I would have a convenijut place to go down with Grpheus, Ulysses, 
 Hercules, " Lucian's Menippus, at St. Patrick's purgatory, at Trophonius' 
 den, Hecla in Icelantl, ^tna in Sicily, to descend and see what is done in the 
 bowels of the earth : do stones and metals grow there stUl? 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 iu 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 
 Numidla, and familiarly in the Alps, saith "Blancanus the Jesuit, the like is 
 to be seen: came this froni 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 1 
 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 of 
 one world make three or four new, as it shall seem to them best. To proceed, 
 if the earth be 21,500 miles in Pcompass, 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 
 iParacelsus thinks) with creatures, whose chaos is the earth: or with fairies, 
 
 1 Vid. Pereriam in Gen. Cor. a Lapide, et alios. k In Necyomantia, Tom. 2. ' Fracastorius, lib. de 
 
 simp. Geomus Merula, lib. de mem. .Julius BiUius, &c. " Simlerus, Ortelius. Braclnis centum sub terra 
 reperta est, in qua quadraginta octo cadavera inerant, anohorse, &c. » Pisces et concte m montibua 
 
 leperiuntur. » Lib. de locis Mathemat. Aristot. p Or plain, as Patricias holds, which Austin, Lactan- 
 tius, and some others, held of old as round as a trencher. i Li. de Zilphia et Pig.neis, they penetrate 
 
 the earth as we do the air. 
 
313 Cure of MeUn:Mrj. [Pirt. 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 
 superos 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 Virgil 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. cap. 47. is stiff in this tenet, 'tis a corporeal 
 fire tow, cap. 5, I. 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." Ki'anzius, Dan. 
 hist. lib. 2. cap. 24. subscribes to this opinion of Surius, so doth Colerus, cap. 
 12. lib. de immortal, aninice (out of the authority belike of St. Gregory, 
 Durand, and the rest of the schoolmen, who derive as much from ^tna in 
 Sicily, Lipari, 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 heard, 
 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 "Kornmaanus, Tiiirac. 
 mort.lib. 1. cap. 38, Camerarius, oper.suc. 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 Phlegethon, Pluto's court, or that poetical 7;i/eniMS, 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, which 
 is the shortest cut, quia nullum a mortuis natdum 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 patruni, as Gallucius will, and as 
 Eusca will (for theyhave made maps of it), ''or Ignatius parlour ] Virgil, some- 
 time bishop of Saltburg(as Aventinus4)i)io 745. relates) by Bonifacius bishop 
 of Mentz was therefore called in question, because he held antipodes (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 earth 
 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 
 Eibera, in cap. 14. Apocahjps. 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, per stadia mille sexcenta, &c. But Lessius 
 
 ' Li^. 2. c. 1 12. s Commentar. ad annum 1537. Quicquid dicunt Philosophi, quECdam sunt Tartari 
 
 ostia, et loca puniendis animis destinata, ut llecla inons, &c. ubi mortuoruin spiritus visuntur, &C. voluit 
 Deus extare talia loca, ut discant raortales. * Ubi miserabUes ejnlantiura voces audiuntur, qui anditoribua 
 horrorem incutiunt liaad vulgareui, tfec. ° Kx sepulchris apparent mense Martio, et rursus sub terraul 
 
 se abscondunt, (to. "Dedcnpt.lJrajc. lib. 6. dePelop. >■ Conclave Ignatii. 
 
Ivlem. 3.] Digression of Air. 319 
 
 lib. 13. de moribus divinls, cajy. 24. •will have this local hell fur less, one Dutch 
 mile ia diameter, all filled with fire and brimstone : because, as he there 
 demoastrates, 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 suflB.ce ; Cum certum, sit, inquit, facta suhduc- 
 tione, nan futures centies mille miUiones damnandorum. 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 definitus circulus nan assignetur. 
 Iwill end the contx-oversyin ^Austin's words, "Better doubtof thingsconcealed, 
 than to contend about uncertainties, where Abraham's bosom is, and hell fire:" 
 ' Vix a mansuetis, a contentiosis nuiiquam 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 
 passa.ges,and so made fresh again, by running through the bowels of the earth; 
 and are either 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 "abundance of rain that falls, or from that ambient lieat and cold, which 
 alters that inward heat, and so ^xr consequens the generation of waters. Or 
 else it may be full of wind, or a sulphureous innate fire, 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 Lucian's Menippus consult with or ask of Tiresias, if 
 you will not believe pliilosophers, he shall clear all your doubts when he makes 
 a second voyage. 
 
 In the mean time let us consider of that which is suh 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) to several nations 1 Some are wise, subtile, witty; others dull, sad and 
 heavy; some big, some little, as Tully de Fato, Plato in Timseo, Vegetiusand 
 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, infiuence of stars, or 
 some other secret cause 1 Why cloth Africa breed so many venomous beasts, 
 Ireland none 1 Athens owls, Crete none ? ''Why hath Daulis and Thebes no 
 swallows (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 thoasand strange birds and beasts proper to America alone, as 
 Acosta demands, lib. 4. cap. 36. 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 lield me ia suspense ; no Greek, Latin, 
 Hebrew ever heard of them before, and yet as diifering from our European 
 animals, as an egg and a chestnut; and which is more, kine, horse.«, sheep, &c., 
 tiU 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 Periceci, 
 there should be such difference of soil, complexion, colour, metal, air, &c. The 
 Spaniards are white, and so are Italians, when as the inhabitants about ^ Caput 
 
 « Melius dubitare de occultis, quam rtigare de incertis, ubi flamma inferni, &c. « See Dr. 
 
 Raynold3 prjfilect. 55. in Apoc. "* Ab they come from the sea, so they return to the sea again by secret 
 
 passages, as in all likelihood the Caspian Sea vents itself into the Euxine or ocean. c Seneca, quKst. lib. 
 cap. 3, 4, 5, 6, 7, 8, 9, 10, 1), 12. de causis aquarum perpetu:s. '' In lis nee pullos hirundmes excludunt, 
 
 neque, &c. Th. Ravennas, lib. de vit. horn, pr^rog. ca. ult. f At Quito in Peru. Plus auri quam 
 
 terrse foditur in aurifodinis. s Ad Caput bonjE spei iiicolte sunt nigerrimi : Si sul causa, cur non H spani 
 et Itali iequc ngri, in eadem latitud;ne, leque distantes ab .aiquatore, illi ad Austrum, hi ad Boream ? qui 
 
S20 Cure of Melancholy. [Part. 2. Sec. 2, 
 
 honm spd are lilaokamores, 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 tho.'se 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 Biitton's Bay, <tc. 
 or by fits; and yet "■ England near the same latitude, and Ireland very moist, 
 warm, and more temperate in winter than Spain, Italy, or Prance. Is it the 
 sea that causeth this difference, and the air that comes from it? Why then is 
 'Ister so cold near the Euxine, Poutus, Bithynia, and all Thrace t frigidas 
 regiones Maginus calls them, and yet their latitude is but 42. which shoidd 
 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 j'et 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 Prance, 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 male audiuntvci 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. Egypt is watered with NUus 
 not far from the sea, and yet there it seldom or never rains : Ehodes, 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, apertio 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 coming from "Lisbon to oDantzic in Spruce, found greater 
 heat there than at any timeat home. Don Garcia de Sylva, legate to Philip III., 
 king of Spain, residing at Ispahan in Persia,16 19, in his letter to the Marquess 
 of Bedmar, makes mention of greater cold in Ispahan, whose latitude is 3l. gr. 
 than ever he felt in Spain, or any part of Europe. The torrid zone was by our 
 predecessorsheldto 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, 
 
 Bub Preshytero Johan. habitant snbfasci snnt, in Zeilan et Malabar nigri, aeqne distantes ab .fiquatore, 
 eodemque cceli parallelo : sedhocmagismirari quis possit, in tota America nusquara nigi'os invenin, prater 
 Pducos in loco (^uareno illis diCto : qujE hujus coloris causa elliciens, ccelive an teiTie qual.tas, an soli pro- 
 pi-Ietas, aut ipsornm hominum mnata ratio, aut omnia ! Ortelius in Afi-ica Theat. ' Eegio quocunqne 
 
 anni tempore temperatissima. Ortel. Alultas Gallia; et Italic regiones, molU tepore, et benigna quadam 
 temperie prorsus antecell t, Jovi. ' Lat. 45. Danubii. >■ Que^^ra, lat. 40. ' In Su- Fra. DraRe s 
 
 voyage, m Lansius orat. contra Hungaros. " Lisbon, lat. 38. "Dantzic, lat. 54. p De nat. novi orD.a 
 lib. 1. cap. 9. Snaviss mus oinninm locus, &c. q The same var;ety of weather Lod. Guicc.ai'diuc observes 
 betwixt Liege and Ajax not far distant, descrlpt. Belg. 
 
Mem. 3,] Digression of Air. 321, 
 
 hills or dales, want of water, nature of soil, and tlie like : as in Spain Arra- 
 gon is aspera et sicca, harsh and evil inhabited; Estremadura is dry, 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 
 'Granada, 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 
 quartei-s of the year covered with snow, who knows not? That Teneriffe is so 
 cold at the top, extreme hot at the bottom : Mons Atlas in Africa, Libanus in 
 Palestine, with many such, tantos inter ardwes fichs nivibus, 'Tacitus calls 
 them, and Radzivilus, e/jt«i. 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 paucam solarium radiorum refractionem, as 
 Serrarius answers, com. in 3. cap. Josua qucest. 5. Abulensis, qucest. 37. Tn 
 the lieat 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 fam mirabilis 
 et inopinata varietas, such variety of weather, ut meritd 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, ifec. Hic ego, saith Acosta, ^Mo- 
 sophiam Aristolelis ineteorologiccmi vehementer irrisi, cum, ^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, I. 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 yfi\\,fortuita,. 
 or accidental ? 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 hejustw dijnensiones, 
 et prudens partium dispositio, as in the fabric of man, his eyes, ears, nose, face, 
 members are correspondent, cur non idem cede opera omnium pulcherrimo ? 
 Why are the heavens so irregular, neque paribus molibus, neque paribus iiiter- 
 vallis, whence is this ditFerence? Diversos (he concludes) efficere locorum 
 Oenios, 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 vnewds fluvio vel monte distincti sunt dissi- 
 miles, the same places almost shall be distinguished in manners. But this 
 reason is weak and most insuflioient. 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 Tully's time with us in Britain, caelum visu 
 fcedum, et in quo facile generantur nubes, <&c., 'tis so still. Wherefore Bodine, 
 
 >■ Magin. Quadns. ■ Hist. lil). 5. 'Lib. 11. cap. 7. " Lib. 2. cap. 9. Cur. Potosi et Plata, 
 
 nrbes in tam tenui iiitervallo, uti uque montosa, tkc. 
 
322 Cure of Melancholy. [Part. 2. Sec. 2. 
 
 Theat. nat. lib. 2. and some others, will liave 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, (fee. There are 
 that observe new motions of the heavens, new ats^rs, palmitia sidera, 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 star.s, amongst the planets, 
 above and beneath the moon, at set times, now nearer, now farther off, 
 together, asunder; as he that 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 Cceli-Syria, is a ^Paradise, by reason of the plenty of waters, in prom/ptu 
 cauna est, and the deserts of Arabia barren, because of rocks, rolling seas of 
 sands, and dry mountains quod inaquosa (saith Adricomius) montes habens 
 asperos, saxosos, prcecipites, horroris et mortis speciem proe seferentes, "unin- 
 habitable therefore of men, birds, beasts, void of all green trees, plants, and 
 fruits, a vast rooky 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 1 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, here frozen seas 
 all the year, there open in the same latitude, to the rest no such thing, nay 
 C[uite 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 Ferioeci, 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, (fee, rats, which they call Zemmer in Norway, and are 
 manifestly observeti (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 Pez in Barbary there be 
 infinite swarms in their fields upon a sudden: so at Aries in France, 1553, 
 the like happened by the same mischief, all their grass and fruits were devoured, 
 onagna incolarum admiratione e< cowsierracjiiome (as Valeriola, obser. Tried, lib. 1. 
 obser. 1. relates) codum subitd obumbrabant, &c., 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, (fee, 
 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., lih. 2. Theai. 
 
 » Terra malos homines nunc educat atqne pusillos. r NaT. 1. 1. o. 5. • Strabo. " As nncler the 
 
 equator in many parts, showers here at such a time, winds at such a time, the Erise they call it b Ferd 
 Cortesius, lib. Novus orbis inscript. ° Lapidatum est. Livie. n Cosmog. lib. 4. cap 22 Hse tempesta^ 
 tibus decidunt 6 nubibus fieculentis, depascunturque more locustorum omnia virentia. « Hort Gonial 
 
 An a terra sursum rapiuntur a solo iterumque cum pluviis praecipitantur ? &c. ' Tam omiu<>sus nro' 
 
 Tentus in natui-ales causas referri vix potest. e Cosmog. c. 6. ^ 
 
Mem. 3.] Digression of Air. 323 
 
 Nat. subscribes. la fine, of meteors in general, Aristot.le'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. Nonius 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 
 and it? 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 Rotman, 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 Rotman, 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, I. 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 for five hundred miles together, and for extremity of cold to lose their fin- 
 gers and toes. Tycho will have two distinct mattei's 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, ti-ansparentjof 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 jsrove by motion of comets, and otherwise (though 
 Claremontius in his Antitycho stifily opposes), which are not genei-ated, 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, Roeslin, Thaddeus, Haggesius, Pena, Rotman, 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 sufiicient 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 afiirm ; those monstrous 
 orbs of eccentrics, and Ecce^itre Epicycles deserentes. Which howsoever 
 Ptolemy, Alhasen, Vitellio, Purbachius, Maginus, Clavius, and many of their 
 associates, stiffly maintain to be real orbs, eccentric, concentric, circles sequant, 
 
 >■ Cardan saith vapours rise 288 miles fi-om the earth, Eratosthenes 48 miles. ' De subtil. 1.2. t In 
 ■ Progymnas. i Praefat. ad Euclid. Catop. " Manucodiatas, hirds that live continually in the air, and 
 
 are never seen on ground l)ut dead : See Ulysses Alderovand. Ornithol. Seal, exerc. cap. 229. " Laet. 
 
 descript. Amer. "Epist. lib. 1. p. 83. Ex qulbua constat nee diversa aeris et aetherls dlaphana esse, nee 
 
 refractiones aliunde quim il crasso aijre causari— Non dura aut impervia, sed liqulda, subtills, motulque 
 Planetamm facite cedens. p In Progymn. lib. 2. exempl. quinque. 1 1n Theorla nova Met. ccclestlum 1.578. 
 'Epit. Astron. lib. i. ■ Malta sanfe hlnc consequuntur absurda, et si nihil aliud, tot Comette in Kthere 
 
 anlmadversi, qui nullius orbis duotum comltantur, id ipsum sutBcienter refellUDt. Tycho, astr. epiat. 
 page 107. 
 
324 Cure of MelanclioUj. [Part. 3. Sec. 2, 
 
 &c., 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 orbs and circles, and all too little to serve those 
 particular appearances : Fracastorius, seventy-two homocentrics ; Tycho Brahe, 
 Nicholas Eamerus, Helisseus Roeslin, 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 Ramus thinks them all unnecessary), they will have thera 
 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 Robert Constantine of late, but still, quiet, liquid, 
 open, &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 madehis fellow-citizens in Constantinople believehe 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. Caesar la Galla, that Italian 
 philosopher, in his physical disputation with Galileus, de plienomenis in orbe 
 lunce, cap. 9. will admit: or that they were created ah initio, and show them- 
 selves at set times: and as "Helisseus Roeslin 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 '' Helisseus Rceslin of some others, from the moon, 
 with little stars about them ad stuporem 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 
 l)lanets move certis legibus ac metis. Examine likewise. An ccelum sit coIch 
 ratum i Whether the stars be of that bigness, distance, as astronomers relate, 
 so many in 'number, 1026, or 1725, as J. Bayerus; or as some Rabbins, 
 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 roimd, as Patritius discourseth? An cequh distent a 
 centra mundi? Whether light be of their essence; and that light be a substance 
 or an accident 1 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 bene philosophentur, R. Bacon and J. Dee, 
 Ap/iorism. de multiplicatione spederum ? Whether 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 wise men rmVr-f Th..n,. „„™ .„i„» 
 
Mem. 3.] Digression of Air. 325 
 
 aqua super ccelum ? 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, An terra sit 
 animata ? which someso confidently believe, with Orpheus, Hermes, Averroes, 
 from which all other souls of men, beasts, devils, plants, fishes, &o., are derived, 
 and into which again, after some revolutions, as Plato in his Timseus, Plotinus 
 in his Enneades more largely discuss, they return (see Chalcidius and Ben- 
 nius, Plato's commentators), as all philosophical matter, i?i mater iamprimam. 
 Keplerus, Patritius, and some other Neoterics, have in part revived this 
 opinion. A.nd 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 of 
 less moment, and examine that main paradox, of the earth's motion, now so 
 much in question : Aristarchus Samius, 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 terram de loco suo, <fec., and that this one 
 place of scripture makes wore for the eai-th'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 "* Calcagninus, Telesius, Kepler, Rotman, Gilbert, Digges, Cralileo, 
 Campanella, and especially by "Lansbergius, natures, rationi, et veritati 
 consentaneum, 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 inordiiiatam caeli dispositionem, 
 though stiffly maintained by Tycho, Ptolemeus, and their adherents, quis ille 
 furor ? (fee, what fury is that, saith ""Dr. Gilbert, satis anhiiose, 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 24:6th part of an 
 hour : and an arrow out of a bow must go seven times about the earth whilst 
 a man can say an Ave Maria, if it keep the same space, or compass the earth 
 1884 times in an hour, which is supra humanain cogitationem, hey oiid 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 : qu^d 
 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 5 beneath Tj, %, $, (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 t\iej'mlongum or latum, 
 direct, stationary, retrograde, ascent or descent, without epicycles, intricate 
 
 .Gilbertns Origanus. ^ See this discussed in Sir Walter Raleigh's history, in Zanoh. ad Gasman. 
 
 «Vidl Fromundum de Meteoris, lib. 5. artic. 5. et Lansberglum. " Peculiari libello. " Comment, in 
 
 motum teiTse, Middlebergi, 1630. 4. fPeculiari libello. e See Mr. Carpenter's Geogr. cap. 4. lib. 1. 
 
 Campanella et Origanus prsef. Ephemer. where Scripture places are answered. ^ De Magnete, i Com- 
 ment, in 2 cap. sphser. Jo. de Sacr. Bosc. kDist.3. gr. l.^Polo. JPraif. Ephem. 
 
323 Care of Melancholy. [Part. 2. Sec. 2. 
 
 eccentrics, &c., restiits commodiusque per unicum motum terra, saith 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 then 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- 
 bile 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 swift motion of heavens. 
 But /loc posito, 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, "KeiDler, 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 eax'th hath hers, as Galileo hath already evinced by his glasses : ""four 
 about Jupitei', two about Saturn (though Sitius the Florentine, Fortunius 
 Licetus, and Jul. C8esar_la 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, 
 aad more about Mars, Venus, and the rest they hope to find out, peradventure 
 even amongst the fixed stars, which Brunus and Brutius have already averred. 
 Then (I say) the earth and they be planets alike, inhabited alike, moved about 
 the sun, the common centre of the world alike, and it may be those two gi-een 
 children which 'Nubrigensis speaks of in his time, that fell from heaven, came 
 ft-om thence ; and that famous stone that fell from heaven in Aristotle's time, 
 olymp. 84, anno tertio, ad Gapuce Fluenta, recorded by Laertius and others, 
 or Ancile or buckler in Numa'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 infinito 
 mtliere, 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, spe^-abundus expecio innuTnerabilium nmndorum in ceternitate per 
 ambiclaiione/ii, <^.c. {yic. Hill. Zondiiiensis philos. Epicur.) For if the firma- 
 ment be of such an incomparable bigness, as these Copernical giants will have 
 it, infinitum, aut ivfinito proximum, so vast and full of innumerable stars, as 
 being infinite in extent, one above another, some higher, some lower, some 
 nearer, some farther ofi", and so far asunder, and those so hage and great, inso- 
 
 " Wliich may be full of planets, perhaps, to ns unseen, as those ahont Jnpiter, &c. n Luna circum- 
 
 torresti is Planeta qnum sit, consentaneum est esse in Luna viventes creaturas, et singulis Planetarum globis 
 sui serviunt circulatores, ex qua consideratione, de eorum Incolis summa probabilitate condudimus, quod 
 et Tj'choni Braheo, e sola consideratione vastitatis eorum visum fuit. Kepi, dissert, cum. nun. sid. f. 29. 
 ° Temperare non possum quia ex inventis tuis hoc moneam, veri non ahsimile, non tarn in Luna, sed etiam 
 in Jove, et reliquis Planetis incolas esse. Kepi. fo. 26. Si non sint accolos in Jovis globo, qui notent admi- 
 randam banc varietatem oculis, cui bono quatuor illi Planetus Jovem circumcursitant ? p Some of those 
 above Jupiter I have seen myself by the help of a glass eig'ht feet long. lEernm Angl. 1. 1. c. 27 de 
 
 viridibus pueris. 'Infiniti alii mundi, vel ut Bruniis, terrx huic nostra simfles. .LibroCont Dhilos 
 cap. 29. '^ 
 
Mem. 3.] Digression of Air. 327 
 
 mucli that if the whole sphere of Saturn, and all that is iucluded in it, tUum 
 aggregatum (as Fromundus of Louvain in his tract, de imiiwhilitate terroe 
 argues) evehatur inter stellas, videri a nobis non poterat, tarn immanis est dis- 
 tantia inter tellurem etfixas, sed instar puncti, <fcc. 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, Brunus, and some others have 
 held, and some still maintain, Animce Aristotelismo innutritce, et minutis specw- 
 lationibus assuetw, secusforsan, &a. 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, " ei somnio suo, dissertat. cum 
 nunc, aider, seems in part to agree with this, and partly to contradict; for 
 the planets, he yields them to be inhabited, he doabts 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?" 
 Difficile est nodum hunc expedire, ed quod nondimi omnia quce hue pertinent 
 explorata habemus : 'tis hard to determine : this only he proves, that we are 
 prcecipuo mundi sinu, in the best place, best world, nearest the heart of the 
 sun. *' Thomas Campanella, a Calabrian monk, in his second book de sensu 
 rerwm, 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 worhls, 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 certainobservations,thattheytyrannise 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 Gasman, Astrol. cap. 1. part. 1. notes, many great divines, 
 besides Porphyi-ius, Proclus, Simplicius, and those heathen philosophers, doc- 
 trind et cetate venerandi, Mosis Genesin mundanam popularis nescio cujus 
 ruditatis, quae longe absit a verd Pldlosophorum eruditimie, insimidant : for 
 Moses makes mention but of two planets, and d, no four elements, &c. Eead 
 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, plurea alios mundos detegendos, vel (ut 
 Democrito placuit) inflnitos? "Lege Somnlum Kepleri, edit. 16a5. iQuid igitur inquies, si sint 
 
 in ccbIo plures globi, similes nostrae tellmis, an cum illis certabimus, quis meliorem raundi plagam teneat? 
 SI nobiliores illorum globi, nos non sumus creaturarum rationalium nobilissimi : quomodo igitur omnia 
 propter horainem ? quomodo nos doraini opcrum Dei? Kepler, fol. 29. yFranckfort, quarto, 1620, ibid. 4". 
 1622. "Prsefat. in Comment, in Genesin. Modo suadent Theologos, summa ignoratione versari, veras 
 
 scientias admittere nolle, et tyrannidem exercere, ut eos falsis dogmatibus, superstitionibus, et religione 
 CatiioUca detineant. ■ Tlieat. liiblico. 
 
3-28 Care cf Melancholy. [Part. 2. Sec. 2. 
 
 insolent and bold attempts, prodigious paradoxes, inferences must needs follow, 
 if it once be graiated, which Eotman, 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 Maculce in facie Lunce, " the 
 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 Eome hath 
 lately "condemned as heretical, as appears by Blancanus and Promundus'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 Dedalseanheads. 
 Pracastorius will have the earth stand still, as before ; and to avoid that suppo- 
 sition of eccentrics and epicycles, he hath coined seventy-two homooentrios, 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 
 Brah6 puts the earth the centre immovable, the stars immovable, the rest with 
 E-amerus, 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 
 PcBslin censureth both, with Copernicus (whose hypothesis de terroe motu, Phi- 
 lippus Lansbergius hath lately vindicated, and demonstrated with solid argu- 
 ments in a just volume, Jansonius Cassius " 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-Aristarohus, Baptista Morinus, 
 and Petrus Bartholinus: Fromundus, 1634, hath written against him again, 
 J. Rosseus of Aberdeen, (fee. (sound drums and trumpets), whilst Eoeslin (I .say) 
 censures all, and Ptolemeus himself as insuflioient : one offeuds against natural 
 philosophy, another against optic piinciples, 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 
 tipper planets, to the eighth sphere he ascribes diurnal motion, eccentrics, and 
 epicycles to the seven planets, ■which hath been formerly exploded; and so, 
 Dum vitant stulti vitia in contraria currunt, ^as a tinker stops one hole and 
 makes two, he corrects them, and doth worse himself : reforms some, and mars 
 all. Tin the mean time, the world is tossed in a blanket amongst them, they 
 "7 hoistffie 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 reboundland 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 withotxt 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- 
 
 b His argumentis plane satisfecisti, do maculas in Luna esse maria, do lucidas partes esse terram. Kepler, 
 fol. 10. cAnno 1616. d In Hypothes. demundo. Edit. 1597. « Lu.i^duni, 1633. ^'Whilst 
 
 these blocklieads avoid one fault, they fall into its opposite." * Jo. Fabritiiis de maculis in sole. Witeb. 
 
 Kill. sin Burboniis sideribus. i> Lib. de Biirboniis sid. Stellce sunt erraticse, quae propriis'orbibus 
 
 feruntur, non lougfe a Sole dissitis, sed juxta Solem. i Bi-acciiii tol. ISJO. lib. i. cap. 52. 55. 59. &c. 
 
Mem. 3.] Digression of Air. 323 
 
 pher Shemer, a German Suisser Jesuit, Ursicd Rosa, divides them in niacnlas 
 et faculas,a.\\d.vf\\\ have them to be fixed inSolis superficie: and to absolve their 
 periodical and regular motion in twenty-seven or twenty-eight days, holding 
 withal the rotation of the snn npon 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 Hipparohus, thus Ptolemeus, thus Albateginus, thus Alfraganus, thus 
 Tycho, thus fiamerus, thus Eoeslinus, thus Fracastorius, thus C(3pernious and 
 his adherents, thus Clavius and Maginus, &c., mth their followei's, vary and 
 determine of these celestial orbs and bodies : and so whilst these men contend 
 about the sun and moon, like the philosophers in Luoian, 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 Jupitei', by some new-fangled 
 Icaromenippus, to make an end of all those 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 lioc sceculo usurpatum, prius, quid 
 in Lunce regno hoc noote gestum sit exponam, et quo nemo unquam nisi somni- 
 ando pervenit, "but he and Menippus: or as "Peter Cuneus, Bond fide agam, 
 nihil eorum quce scripturus sum, verum esse scitote, (kc, quce 7iec facta, necfatura 
 sunt, dicam, ^stili tantum et ingenii causa, not in jest, but in good earnest 
 these gigantical Cyclops will ti-anscend 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, (fee., 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 maj)S of heaven, number the angels, tell their several ' names, 
 offices : some deny God and his providence, some take his office out of his 
 hand, will 'bind and loose in heaven, release, pardon, forgive, and be quarter- 
 masterwith him ; some call his Godhead in question, his power, and attributes, 
 his mercy, justice, providence: they will know with 'Cecilius, 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 1 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. iNe sesubducant, et relicta statione decessum parent, ut curiositatis finem 
 faciant. ™ Hercules tuam fidem Satyra Menip. edit. 1608. " " I shall now enter upon a bold and 
 
 memorable exploit; one never before al tempted in this age. I shall explain this night's transactions in the 
 kingdom of the moon, a place where no one has yet aiTived, save in his dreams." o Sardi venales Satyr. 
 Menip. An. 1612. P Puteani Comus sic incipit, or as Lipsius Satyre in a dream. qTritemius, 1. de 7. 
 
 secundis. ' They have fetched Trajanus' soul out of hell, and canonise for saints whom they list. " In 
 
 Minutius. sine delectu terapestates tangunt loca sacra et profana, bonoruni et malorum fata juxta, nuUo 
 ordine res flunt, .so' uta legibus fortuna dominatur. ' Vel malus vcl impotens, qui poccatum permittit, .tc. 
 uude h£ec supcrstitio ? 
 
330 Cure of Melancluly. [VmL 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 possU 
 plures similes creare deos 1 an ex scarabmo deum 1 <Soc., et quo demum ruetis 
 sacrificuli? Some, by visions and revelations, take upon them to be familiar 
 with God, and to be of privy council with him; they wiU 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 ourSaviour 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 mystei-ies; for put case I were as able as willing, yet what can one man 
 do? I will conclude with ^ Scaliger, Nequaquam nos homines sumus, sedpa/rtes 
 hominis, ex omnibus aliquid fieri potest, idque non magnum; ex singulis fere 
 nihil. Besides (as Nazianzen hath it), Deus latere nos multa voluit : and with 
 Seneca, cap. 35. de Gometis, Quid miramur tarn rara mundi spectacula non, 
 teneri certis legibus, nondum, intelligi 1 Tnultoe sunt gentes quae tantum de facie 
 sciunt coelum, veniet tempus fortasse, quo ista qum nunc latent in lucem dies 
 extrahat et longioris cevi diligentia, una cetas non svfficit, posteri, (be, 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 
 presumjituous 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 thmgs 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, Jfihil est sub sole novvMh 
 (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 k suo subjecto, &c. x Lib, 3. reeog. Pet. 
 
 cap. 3. Peter answers by tlie simile of an egg-shell, which is cunningly made, yet of necessity to be broken; 
 80 is the -world, &c., that the excellent state of heaven might be made manifest. r Ut me pluma levat, 
 
 SIC grave mergit onus. "Exereit. 184. 'Laet.descript. occid. IndiiE. b Daniel principio 
 
 historise. = Veniant ad me audituri quo esculento, quo Item poculento uti debeant, et prajter alimentum 
 ipstim potumquc, ventos ipsos docebo, item aeria ambientis temperiera, insuper regiones quas elicere quas 
 vitare e.^ usu sit. ' 
 
Mem. 3.] Digression of Air. 331 
 
 ambieut air they shall make choice of, what wind, what countries \hc,y shall 
 choose, and what avoid." Out of which lines of his, thu.s much we may gather, 
 that to this cure of melancholy, amongst other things, the rectification 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 
 either general, to countries, provinces; particular, to cities, towns, villages, or 
 private 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, mists, all manner of putrefaction, 
 contagious and filthy noisome smells. The ''Egyptians by all geographers are 
 commended to be Jdlares, 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 
 Greece were dull and heavy, crassi Bxoti, by reason of a foggy air in which they 
 lived, ^Beeotum in crasso jurares acre natuin, Attica most acute, pleasant, and 
 refined. The clime changes not so much customs, manners, wits (as Aristotle 
 Polit. lib. 6, cap. 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 
 Surrey, 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 those 'Tartari Zamollienses, that 
 live in hordes, and take opportunity of times, 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. Cjrrus 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 Homan had his house at B,ome, at 
 Baise, &c. "When On. Pompeius, Marcus Cicero (saith Plutarch) and many 
 noble men in the summer came to see him, at supper Pompeius jested with him, 
 that it was an elegant andpleasant 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 
 purpose, 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 gentlemaa- 
 
 <> Leo Afer, Maginus, &c. e Lib. 1. Scot. Hist. ^ Lib. 1. de rer. rar. e Horat. •" Maginus. 
 I Haitonus de Tartaris. ^ Cyropad. li. 8. perpetuura inde ver. i The air so clear, it never breeds the 
 plague. ™ Leander Albertus in Campania, fe Plutarcho vita Luculli. Cum Cn. Pompeius, Marcus 
 
 Cicero, multique nobiles viri L. Lucullum ^stivo tempore convenissent, Pompeius inter coenam dum fami- 
 liariter joca'us est, earn villam imprimis sibi sumptuosam, et eleguntem videri, fenestris, porticibus, &c. 
 « Godwin, vita Jo. Voysyc al. Hannan. 
 
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 
 arhorum 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 wmter 
 blasts. Some discommend moated houses, as unwholesome; so Camden saith 
 of PEw-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 Yenice, that graveolentia and fog of the moors is sufficiently qualified 
 by those innumerable smokes. Nay more, 'Thomas Philol. Eavennas, 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 ofiends, 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 Lindley, 'Orion 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, ° S warston, 
 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 that their 
 means be so slender as they may not admit of any such variety, but must 
 determine once for aU, and make one house serve each season, I know no men 
 that have given better rules in this behalf than our husbandry writers. °Oato 
 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, full of downs, a Cotswold 
 country, as being most commodious for hawking, hunting, wood, waters, and 
 all manner of pleasures. P6rigord 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 plear 
 sure and health; the one commonly a deep clay, therefore noisome in winter, 
 and sxibject 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 
 
 o Descript. Brit. p In Oxfordshire. <i Leander Albertus. ^Cap. 21. de vit. horn, prorog. 
 
 » The possession of Robert Bradshaw, Esq. * Of George Purefey, Esq. " The possession of William 
 
 Purefey, Esq. » The seat of Sir John Eeppington, ICt. r Sir Henry Goodieres, lately doeeased. 
 
 ■ Tlie 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 of 
 
 that rectory, presented thereto by my right hunourable patron tlie Lord Berkley. ' Sir Francis Willoughby. 
 
Mem. 3.] Air rectified. 333 
 
 of sucli a place. Constaiitine, lib. 2. cap. de Agrimdt. praisetli mountains, 
 hilly, steep places, above the rest by the seaside, and such as look toward the 
 ^north upon some great river, as ''Farmackin Derbyshire, on the Trent, envi- 
 roned with hills, open only to the north, like Mount Edgecombe in Cornw.iU, 
 ■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 
 Iwnoris erg$ 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 mente captus,ma.d, •'Cato saith, "and his dwelling next to hellitself," 
 according to Columella : he commends, in conclusion, the middle of a hill, upon 
 a descent. Baptista Porta, Villce, lib. 1. cap. 22. censures Varro, 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 Caesar 
 Claudinus, a physician, consult. 24, for 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, cmisil. 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 Languedoo especially, and Provence, those southern 
 parts : Montpeher, 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 seiside, as Baise, N'aples, &o. 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 ^gean sea, which VitruviuS 
 
 F Montani et maritimi salubriores, acclives, et ad Boream Tergentes. 'Tlie dweUlng of Sir To. 
 
 Burdet, Knight, Baronet. ' In his Survey of Cornwall, book 2. i" Prop6 paludes, stagna, et loca con- 
 
 cava, vel ad Axistrum, vel ad Occidentem inclinatae, domus sunt morhos£E. ' Oportet igituv ad sanitateni 
 domus in altioribus sediflcare, et ad speculationem. "> By John Bancroft, Dr. of Divinity, my quondam 
 
 tutor in Christ-church, Oxon. now the Eight Reverend Lord Bishop Oxon. who built this house for himself 
 and his successors. n Hyeme erit vehementer frigida, et a.state non salubris : paludes enim faciunt 
 
 orassam aerem, et di£Bciles morbus. <» Vendas quot assibus possis, et si nequeas, relinquas. p Lib. 1 . 
 
 cap. 2. in Oreo habita q Aurora musis amica, Vitruv. rj-Edes Orientem spectantes vir nobilissiin us 
 
 inhabitet, et curet ut sit aer clarus, lueidus, odoriferus. . Eligat habitationem optimo acre jucuudam. 
 • Quoniam angustiie itmerum et altitudo tectorum, non perinde Soils calorem admittit. 
 
334 Cure of MclancJiolij. [Part. 2. Sec. 2. 
 
 so much discomiaeiids, magnificently built with fair houses, sed iniprudetith- 
 positam, unadvisedly sited, because it lay along to the south, and -when the 
 south wind blew, the peojile 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 odd air and northern winds in this case, 
 rainy weather and misty days), free from putrefaction, fens, bogs, and miick- 
 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 weather," 
 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. tnir. 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 thox'ough 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 palaces), 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 Csesareo 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 hand. 
 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 guais, 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, (fee, ''to besprinkle the ground and posts 
 with rose-water, rose-vinegar, which Avicenua much approves. Of colours it is 
 good to behold green, red, yellow, and white, and by all means to have light 
 
 •Consil. 21. li. 2. Frigidus aer, nuliilosua, densus, Titandiis, sequb ac venti septentrionales, &o. « Consil. 
 24. 'Fenestram non aperiat. rDiscutit Sol IioiTorera crass! spiritus, mentein exhilarat, 
 
 non enim tam corpora, quam et animi mutationera iude subeunt, pro cceli et Tentorum rationc, et sarii 
 alitor affecti coelo niibilo, aliter sereno. De natura ventonim, see Pliny, lib. 2. cap. 26 27 28. Strabo 
 li. 7. &c. 'Fines Monson parr. 1. c. 4. » Altomarus car. 7. Bruel. Aer sit luci'dus', ben6 olens| 
 
 humidus. Montaltus idem ca. 26. Olfactus rerum suavium. Laurentius, c. 8. b Ant. Pljilos cap. de 
 
 melanch. = Tract. 15. c, 9. ex redolentibus lierbis et foliis vitis vluiferse, salicis, &c. ' 4 Paviinentum 
 
 aceto et aqua rosacea iiTorare, Laui'ent. c. 8. 
 
Mera. 3.] Air rectified. 33 j 
 
 enough, with windows in the day, wax caudles 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 ordiu;xry 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 j)laces, 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 ^mi- 
 lius, that renowned Roman 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 Rome, 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. Megalopolis, &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 quam ad 
 usum reipub. (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 "Ehasis, 
 cont. lib. 1. Tract. 2. doth not 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 vitm 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 delicioiis objects : 
 so are those Neapolitans and inhabitants of Genoa, to see the ships, boats, and 
 passengers 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. dc mort. Afroram in Nigritaram regione tanta aeris tempevies, nt siquis alibi morbosus 
 eo adveliatur, optimai staHm saiiitati vestituatur, quod multia accidisse ipse meis oculis vidi. Lib. do 
 
 pereErinat s Epist. 2. cen. 1. Neo ijuisijuam tam lapis aut frutex, quem non titillat amcena ilia, vanaquo 
 spectatio locorum, m-bium, gentium, &c. ^ Epist. 86. i Lib. 2. de legibus. k Lib 45. i Keckei-- 
 
 man pvaifat polit. m Fines Morison c. 3. part. 1. « Mutatio de loeo m locum,^ itinera, et voiagia 
 
 longa ct indeterminata, et liospitare in diversia divcrsoriis. « Modo ruii esse, mode m urbe, saipius iii 
 
 a^ro venai'i, &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 fall of such " delightsome prospects, as well within land, as by sea, as Her- 
 mon and 'Eann in Palestina, Oolalto in Italy, the top of Tagetus, or Aoro- 
 corinthus, that old decayed castle in Corinth, from which_ Peloponnesus, 
 Greece, 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 aU sides to be seen : such high places are infinite ; with us those of 
 the bestnote are Glastonbury tower. Box Hill in Surrey, Bever Castle, Eodway 
 Grange, 'Walsby in Lincolnshire, where I lately receivedareal kindness, bythe 
 munificence of the right honourable my noble lady and patroness, the Lady 
 Prances, 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 Stafibrdshire, contiguous to which is Falde, a pleasant 
 village, and an ancient patrimony belonging to our family, now in the possession 
 of mine elder brother, William Burton, Esquire. "Barclay the Scot commends 
 thatof 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 suijectum forum despicere, to oversee a fair, a market-place, or out of a 
 pleasant windowinto some thoroughfare street, to beholda continual concourse, 
 a promiscuous rout, coming and 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 tliis infirmity, and all others, 
 good for man, good for beast. ^Constantino the emperor, lib. 18. cap. 13. ex 
 Leontio, "holds it an only cure for rotten sheep, and any manner of sick cattle." 
 Lselius \ fonte jSlugubinus, 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 rectified 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 tothegeneral 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 
 
 1 Landaturque domu8 longos quK prospicit agros. ' Many towns there are of that name, saith Adri- 
 
 comiua, all liigh-sited. 'Lately resigned for some special reasons. 'At Lindley in Leicestershire tha 
 possession and dwelling-place of Kalph Burton, Esqaire, my late deceased father. » In Icon animorum. 
 
 * ^Egrotantes oves in alium locum transportand£ sunt, ut alium aerera et aqnam participantes coalescant 
 et corroborentur. y Alia utilia, sed ex mutatiune aeris potissimum cui'atus. ' ■ , 
 
Mem. 4.] Exercise rectified. 337 
 
 teacb us that we should ever be in action. For which cause Hieron prescribeg 
 Kusticas 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 excused. " ^ 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 us 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 drone, fruges 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 so 
 frequently rageth, and now domineers almost all over Europe amongst our 
 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, acl otia duntaxat se natos existiniant, 
 imo ad sui ipsius plerumque et alicyrum 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 eiTors 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 
 
 I Ne te damon otiosum inveniat. » Pricstat aliud ageve quam nilill. i" Lil). 3. de dicHs Socratis. 
 
 Qui tesseris et risui excitando vacant, aliquid faciunt, etsi liceret his meliora agere. c Amasis compelled 
 every man once a year to tell how he lived. " Nostra memorla Mahometes Othomannus qui ttraiciie 
 
 imperium subvertit, cum oratorum postulata audiret externarum gentium, cochlearia lignea assidufe caelabat, 
 aut aliquid in tabula afflngebat. « Sands, fol. 37. of his voyage to Jerusalem. 'Perkins, Cases of 
 
 Conscience, 1. 3. c. 4. q. 3. e Luscinius Grunnio. " They seem to think they vt'ere born to idleness, — 
 
 nay more, for the destruction of themselves and others." ' Won est cura raelior quam injungere Us neces- 
 aaria, etopportuna; operum administratio il:is magnum sanitatis incrementum, et quae repleant animos 
 eorum, et incutiant lis diversas cogitationes. Cont. 1. tract. 9. ' Ante exercitiura, leves toto corpure 
 
 fi'icationes conveniunt. Ad hunc morbum exercitationes, quum rect^ et suo tempore fluut, miriflcfe condu, 
 cunt, etsanitatem tucntur, >fcc. 
 
 Z 
 
:idS Cure of Ifelanchohj. [Pai-t. 2. Sec. 2. 
 
 means to preserve our health, as ad;lhig 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 physio, rectifica- 
 tion of diet, or any regimen in what kind soever; 'tis nature's physician. 
 'Fulgentius, out of Gordonius de conserv. vit. Iwm. lib. 1. cap. 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 "Calenus 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, noil 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 hcdumparvce 
 pUcB, 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, 
 Romans, Barbarians, mentioned by Homer, Herodotus, and Plinius. Some 
 write, that Aganella, a fair maid of Corcyra, 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 ordiiiai-y 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 
 Cyroprnd. graces it with a great name, Deorum inunus, 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 mar. gent. lib. 3. cap. 12. styles it therefore, studium nobilium, 
 communiter venantur, quod sibi solis 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. de sanitat. tuend. • Exercitium naturiB dormientis stimulatio, membrorum solatium, morborunl 
 medela, faga vitiorum, inedicina languoruin, destructio omnium maloi-uni, Crato, >" Alimentis in ventriculo 
 probe concoctis. " Jej uiio ventre, vesica, et aivo ab excrenientis purgato, fricatis membris, lotis manibus et 
 Qculis, &c., lib. de atra bile. ° Quousiiue corpus universum intumescat, et floridum appareat, sudoreque, 
 &c. POmnino sudorem viteut, cap. 7. lib. 1. Valoscus de Tar. i E\ercitium si excedat, valde 
 
 periculosum. Salust. Salvianus de remed. lib. 2. cap. 1 . 'Camden in Staffordshire. sFridevallius, 
 
 lib. 1. cap. 2. optima omnium exercitatiouura multi ab hac solummodo morbis liberati. * Jo^epUiis 
 
 Quercetanus dialect, polit. sect. 2. cap. .11. Inter omnia exercitia praestantiaj laudcm mcretur. " Chyron 
 iu monte Pelio, prseceptor beroura eoa a morbis animi venationibus et purls cibis tuebatur. M. Tyriua. 
 
Mem. 4.] Exercise rectljit d. 339 
 
 Brii. 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 
 hut 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 Romans, invented some twelve hundred years 
 since, and first mentioned by Firmicus, lib. 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 
 Adrianople 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 reclaim 
 ravens, castrils, pies, &c., and man them for their pleasures. 
 
 Fowling is more troublesome, but all out as delightsome to some sorts of 
 men, be it with guns, lime, nets, glades, gins, strings, baits, pitfalls, pipes, calls, 
 stalking-horses, setting-dogs, decoy-ducks, &c., or otherwise. Some much 
 delight to take larks with day-nets, small birds with chaff-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 Bra.he, 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 aU out as much jJeasure to some men as dogs 
 or hawks; '-'When they draw their fish upon the bank," saith Nic. Henseliua 
 Silesiographise, 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 himself, 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 wiU 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- 
 
 ■ Nobilitaa omnis fere nrbes faatidit, castellis, ct liberiore ccelo gaudet, generisque dignitatem una 
 maximfe venutione, et falconmn aucupiis tuetur. y Jos. Scaliger. commen in Cir. in foL 344. Salmutll. 
 
 23. de Nov. repert. com. in Pancir. ■ Demetrius Constantinop. de re accipitraria, liber a P. Gillir latin^ 
 
 redditus. Julius, epist. Aquilai Symachi et Theodotionis ad Ptolomeum, tkc. » Lonicerxis, Geffreus, Jovius. 
 *iS. Antony Sherlie's relations. <:Hacluit. ^ Coturnicum aucupio. e Fines Morison, part 3. c. 8. 
 
 f Non majorem voluptatem animo capiunt, quhra qui feras inscctantur, aut missis canibus, comprehendunt. 
 quum retia trahentes, squamosa^ pecudes hi ripaa adducunt. 8 More piscatorum cruribns ocreatus. ^ Si 
 principibus venatio leporis non sit inhonesta, neficio quomodo piscatio cypi-inorum videri debeat pudenda 
 • Omnino turpis piscatio, nuUo studio digna, illiberalis credita est, quod nuHum habet ingonium, nullam 
 perspicaciam. 
 
340 Cure of Melanclwhj. [Part. 2. Sec. 3. 
 
 ■vices which our anglers have invented, peculiar lines, false flies, several sleights, 
 &c., will say, that it deserves like commendation, requii-es 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 dangei-s 
 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, &c., 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, &c., and many such, which 
 are the common recreations of the countryfolks. Riding 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 ammna, loca, to make a petty progress, a merry journey now and 
 then with some good companions, to visit friends, see cities, castles, towns, 
 
 *'m Visere SKpfe amnes nitidos.per amsenaque Tempe, I "To seetTie 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, ° uhi va/rice aviuTu 
 cantationes, Jlorum colores, pratorum frutices, &c., 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 delectationem facta, 
 cum sylva, monte et piscina, vulgo la montagna : the prince's garden at Per- 
 rara ■■ Schottus highly magnifies, with the groves, mountains, ponds, for a de- 
 lectable prospect, he was much aflected 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 
 1 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 arhorea fer- 
 ventia temperat 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, Fontainbleau in 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, ifec, or upon the banks of that 
 Thracian Bosphorus : the pope's Belvedere in Borne, ' as pleasing as those horti 
 
 >* Praecipua hine Anglis gloria, crebrae victoriae partae. JoWus. ^Cap. 7. mFracastorins. »Ara- 
 bulationes subdiales, quas hortenses aurae ministrant, sub fornice viridi, pampinis virentibua concamerataj. 
 <» i'heophylact. Pltinerat. Ital. <» Sedet aigrotus cespite viridi, et cum inclementia Canieularis 
 
 terras excoquit, et siccat flumina, ipse seeams sedet sub arborea fronde, et ad doloris sui solatium, naribus 
 guis gramineas redolet species, pascit oculos herbarum am£ena viriditas, aures suavi modulamine demulcbt 
 pictarum concentus avium, Ac. Deus bone, quanta pauperibus procui-aa solatia I rDiod. Siculus, lib. 2. 
 
Mem. 4.] 
 
 Exercise rectified. 
 
 341 
 
 pensiles in Babylon, or that Indian king's delightsome garden in '^lian : oi- 
 'those famous gardens of the Lord Cantelow in France, could not choose, thono-h 
 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 npon 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 obliviscantv/r, 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 Diodoriis and 
 Curtius, in which all was almost beaten gold, 'chains, 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, 
 
 " y Fulget gemma floris, et jaspide fulva supelles, 
 Strata micant Tyi'io " 
 
 With sweet odours and perfumes, generous wines, opiparous fare, &c., 
 besides the gallantest young men, the fairest ^virgins, puelZce scitulce Tninis- 
 trantes, the rarest beauties the world could afibrd, and those set out with costly 
 and curious attires, ad stuporem usque spectantium, with exquisite music, as iu 
 '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, convives coronati, delitiis ebrii, &c. 
 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 
 
 •*i»jErjs fuigorem et resonantia tecta comsco 
 Auro atque electro nitido, sectoque elephanto, 
 Argentoque simul. Talis Jovis ardua sedes, 
 Amaque coelicolilm stellans ^plendescit Olympo." 
 
 *' Such glittering of gold and brightest brass to shine. 
 Clear amber, silver pure, and ivory so fine : 
 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, &c. The temple of Jerusalem was so fairly built of 
 white marble, with so many pyramids covered with gold ; tectumque templi 
 fulvo coruscaiis auro, nimio suo /idgore obccecahat ocuhs itinerariiium, 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, (fee, as he said of Cleopatra's palace in Egypt, "Crassumque trahes 
 
 absconderat 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, &c. To see two kings fight in single combat, as 
 Poms and Alexander; Canute and Edmund Ironside; Scanderbeg and Ferat 
 Bassa the Tiu-k; when not honour alone but life itself is at stake, as the '^poet 
 of Hector, 
 
 " nee enim pro tergore Tauri, 
 
 Pro bove nee certamen erat, qu» pramia cursils 
 
 Esse solent, sed pro magni vitaque animaque Hectoris." 
 
 To behold a battle fought, like that of Cressy, or Agincourt, or Poictiers, quA 
 nescio (saith Froissart) an vetustas ullam proferre possit clariorem. To see one 
 of Csesar's triumphs in old Eome revived, or the like. To be present at an 
 
 •Lib. 13. de animal, cap. !3. 'Pet. Gillius. Paul. Hentzeus Itinerar. ItaliaB. 1617. led. Sincerus 
 
 Itinerar. GalliaB, 1617. Simp. lib. 1. quest. 4. " Jucundissiina deambulatio juxta mare, et navlgatio 
 
 prope terrara. In utraque fluminis ripa. == Aurei panes, aurea obsonia. vis Margaritamm aceto subacta, 
 &c. y Lucan. " The furniture glitters with brilliant gems, with yellow jasper, and the couches dazzle 
 
 with their purple dye." ^ 300 pellices, pellicatores et pincemaB innumeri, pueri loti purpura indntl, &c. 
 
 ex omnium piilchritudine delecti. ■ Ubi omilia cantu strepont. 'Odyss. S. 'Lucan. 1.8. "The 
 timbers 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." 
 
3i2 Care of MelancJiohj. [Part. 2. Sec. 2. 
 
 interview, °as that famous of Henry the Eighth and Francis the First, so much 
 renowned all over Europe ; ubi tanto apparatu (saith Hubertus Vellius) tamque 
 triumpliali pompa amho rages cum eoruTii conjugibus coiere, ut nidla unquam 
 cetas tarn celebria festa viclerit 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. Bodine, when he was ambassador in England, said he 
 saw the noblemen go in their robes to the parliament house, summd cumjw- 
 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 jiKundissimum spectaculum in vita dicit 
 sud, the pleasantest sight that ever he saw in his life. Who would not have 
 been affected with such a spectacle? Or that single combat of 'Breaute the 
 Frenchman, and Anthony Schets a Dutchman, before the walls of Sylvaducia 
 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 Rhone, there came 
 a barbarian prince to see him and the Eoman army, and when he had beheld 
 Ca3sar a good while, " "I see the gods now (saith he) which before I heard of," 
 nee fcdiciorem ulla/m vitce 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. Rad- 
 zivUus 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, toui-naments, 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 Jemsalem in ""Josephiis, Adrioomius, and Villalpandus : that of the. 
 Esourial in Guadas, of Diana at Ephesus in Pliny, Nero's golden palace in 
 Rome, 'Justinian's in Constantinople, that Peruvian Jugo's in "Cusco, ut non 
 ah hominibv^, sed a dcemoniis constructum videatwr; St. Mark's in Venice, by, 
 Ignatius, with many such ; priscorum, artificum opera (saith that " interpreter 
 of Pausanias), the rare workmanship of those ancient Greeks, in theatres, 
 obelisks, temples, statues, gold, silver, ivory, marble images, non minore/erme 
 quum legimtur, quam quum cernuntur, animvm, 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, May games, feasts, wakes, and merry meetings, to solace themselves; 
 the very being in the country; that life itself is a sufficient 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. Constautine 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 
 Tally, and many suchi how they have been pleased with it, to' pruned 
 
 • Between Ardes and Guines, 1519. ' Swertius in delitiis, fol. 487. veteri Horatlormn exemulo virtute 
 
 et successQ admirabili, cjesia hostibus 17. in conspectu patrije, to. g Paterculus. vol dosi i. On,,, 
 
 antea audivl, inijuit, hodie vidi deos. ' Pandecta; Triumph, fol. k Lib. 6 cai 14 df h,Iln Inrt 
 
 1 1'rocopiua. ■" Laot. lib. 10. Amer. descript. » Komulos Amaaeua prafat. Pausan 
 
Mem. 4.] Exercise rectified. 343 
 
 plant, inoculate and graft, to show so many several kinds of pears, apples, 
 plums, peaches, &c. 
 
 "<» Nunc captare feras laqueo, nunc fallere visco, 
 Atque etiam magnos canibus circundare saltus, 
 Insidias avibus moliri, incendere vepres." 
 
 "Sometimes with traps deceive, with line and string 
 To catcli wild birds and beasts, encompassing 
 The grove with dog's, and out of bushes firing." 
 " et nidos avium scinitari," &c. 
 
 Jucundus, in his preface to Cato, Varro, Columella, &o., put out by him, 
 contesseth of himself, that he was mightily delighted with these husbandry 
 studies, and took extraordinaiy 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, C'amerarius, 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 k labris sitiens fugientia captat 
 Flumina : " 
 
 And so do I; Vdle licet, potiri non licet." f 
 
 Every palace, every city almost hath his peculiar walks, cloisters, terraces, 
 groves, theatres, pageants, games, and several recreations; every country, soaie 
 professed gymnics to exhilarate their minds, and exercise their bodies. The 
 » Greeks 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 
 ' Romans had their feasts, as the Athenians, and Lacedaemonians held their 
 public banquets, in Pritanseo, Panathenseis, Thesperiis, Phiditiis, plays, nau- 
 machies, places for sea-fights, 'theatres, amphitheatres, able to contain 70,000 
 jnen, wherein they had several delightsome shows to exhilarate the people ; 
 'gladiators, combats of men with themselves, with wild beasts, and wild beasts 
 one with another, like our bull-baitings, or bear-baitings (in which many 
 countrymen 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, 
 Rerum Amstelod. lib. 2. cap. 25. So likewise not long since at Friburg, in 
 Germany, as is evident by that relation of * Neander, they had Ludos sep- 
 tennales, solemn plays every seven years, which Bocerus, one of their own 
 poets, hath elegantly described : 
 
 "At nunc magnifico spectaeula structa paratu 
 Quid memorem, veteri non concessura Quirino, 
 Ludorum pompa ? " r&c. 
 
 In Italy they have solemn declamations of certain select young gentlemen in 
 Florence (like those reciters in old Rome), and public theatres in most of 
 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. Domitiau, 
 
 o Virg. 1. Georg. * " The thirsting Tantalus gapes for the water that eludes his lips." f " I may 
 
 desire, but can't enjoy." P Botenis, lib. 3. polit. cap. 1. •i See Athengeus dipnoso. 'Ludi votivi, 
 
 saci i, ludicri, Mcgalenses, Cereales, Florales, Martiales, &e. Hosinua, 5. 12. " See Lipsins Amphithe- 
 
 atram. Eosinus, lib. 5. Meursius de ludis Gr;ecorara. 1 1500 men at once, tigers, lions, elephants, horses, 
 (logs, bears, (fee. "Lib. ult. et 1. 1. ad fincm consuetiidiiie non minus laudabili quam veteri contuber- 
 
 riia Rhetorura, Eythmorum in urbibus et municipiis, certisque diebus exercebant se sagittarii, giadiatore', 
 Ac. Alia ingenii, animique exercitia, quorum prsecipuum studium, principem populum tragoediis, coma-- 
 diis, fabnlls scenicis, aliisque id genus ludis recreare. * Orbis terras descript. part. 3. y " What sliall 
 
 I say of their spectacles produced with tlie most magnificent decorations, — a degree of costliness never in- 
 dulged in even by the Itomans T' 
 
344 Cure of Melanclwly. [Part. 2. Sec. 2. 
 
 the emperor, was mucli delighted with catching flies; Augustus to play with 
 nuts amongst children ; 'Alexander Severus was often pleased to play with 
 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-fighting, to avoid idleness, I think (thoiigh 
 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 Zuiich 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 eke 
 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, thieves, cheaters, witches, 
 fairies, goblins, friars, &c., such as the old woman told Psyche in ''Apuleius, 
 Boccace novels, and the rest, quarum auditione pueri deleciantur, 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 refi-esh 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 Iwminvmi novitate Imtantur ' (as PUny observes), we long after 
 rumour to hear and listen to it, ^ densum humeri^ bibit aure vulgiis. "We 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 ? 
 
 " quid toto fiat in orbe. 
 
 Quid Seres, quid Tliraces agant, secreta novercx, 
 Et pueii, 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 
 Loxa in Andalusia, the only comfort (saith ' Jovius) he had to ease his melan- 
 
 JLampridius. « Spavtian. b Delectatus lusis catulorum, porcellorum, ut perdices inter se pnenarent 
 aut ut aves parvute sursum et deorsum volitarent, his maxime delectatus, ut solitudines pablicas suWevarct 
 « Brumales laite ut possint producere noctes. ■> Miles, i. • dii similibus sape conviviis date ut inse 
 videndo delectetur, et postmodum narrando delectet. Theod. prodromus Amorum dial internrpt fiillipi-fn 
 Gaulimo. Epist lib. 8. Eufflno. s Hor. j- Lib. 4. Gallics consnetadinis est ut viato.^^et am invttos 
 coubistere cogant, et qmd quisque eorum audient aut cognorit de qua re quicrunt. I Vitaj ^us Ub! all. 
 
Mem. 4.] Exercise rectified. 345 
 
 choly thoughts, was to hear news, and to listen after those ordinary ocourrences, 
 which were brought him ciimi 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, 
 toll old stories by the fireside, or in the sun, as old folks usually do, quce aprici 
 vieminere series, 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. '^Hic Veneri indulget, huna 
 decoquil alea — many too nicely take exceptions at cards, ' tables, and dice, and 
 such mixed lusorious lots, whom Gatater 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, '" Lemuius calls it. " For most part in these kind of disports 
 tis not art or skill, but subtlety, cunny catching, knavery, chance and fortune 
 carries all away:" 'tis ainhulatoria pecunia, 
 
 -"pujicto mobilis hor« 
 
 Permutat dominos, et cedit in altera jura." ° 
 
 They labour most part not to pass their time in honest disport, but for filthy 
 lucre, and oovetousness of money. In fmdissimum, lucrum et avaritiam homi- 
 num convertitur, as Daneus observes. Fonsfraudum et maleficiorum, '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 mentes 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 vitCB 
 suffugium sibi suisque liberis totique familice, &c. "That which was once their 
 livelihood, should havemaintainedwife, children, family, is nowspent and gone;" 
 Ttiofror et egestas, <j&c., sorrow and beggary succeeds. So good things may be 
 abused, and that which was first invented to 'refresh men's weary spii-its, 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, Ehasis 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, aU 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. J They account them unlawful because sortilegious. "> Instit. c. H. In his ludis pleruraque 
 non ars aut peritia viget, sed fraus, fallacia, dolus, astutia, casus, fortuna, temeritas locum habent, non ratio, 
 consilium, sapientia, &c. "J *' In a moment of fleeting time it changes masters and submits to new con- 
 
 trol." *• Abusus tarn fi'equens hodie in Europa ut plerique crebro harura usu patrlmonium profundant, 
 
 exhaustisque facultatibus, ad inopiam rediffantur. p Ubi semel prurigo ista animum occupat iegre discuti 
 potest, solicitantibus undique ejusdem farina; hominibus, damnosas illas voluptates repetunt, quod et scor- 
 tatoribus insitum, &c. 1 1nstituitur ista exercitatio, non lucri, sed valetudinis et oblectamenti ratione, et 
 quo animus defatigatus respiret, novasque vires ad subeundos labores denuo concipiat. r Latrunculorum 
 Indus inventus est a duce, ut cum miles Intolerabili fame laboraret, altero die edens altero ludens, famis 
 obliviscei'etur. Bellonius. See more of this game in Daniel Souter's Palamedes, vel de variis ludis, 1. 3. 
 ■D. Hayward in vita esjus. 
 
346 Cure of Melanchohj. [Part. 2. Sec. 2. 
 
 the Prince of France (Dauphing 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. hooh, tit. 1 2. de reg. instit. forbids his prince to play 
 at chess; hawkinar and lmntin<r, ridinsr, (fee. he will 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 Metromachia 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 estfodere, qua/m scdtare, 'saith Austin: but what is that 
 if they delight in it? ^ Nemo saltat sobrius. But in what kind of dance? I 
 know these sports have many oppugners, whole volumes writ against them ; 
 when as all they say (if duly considered) is but ignoratio Elenchi; 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 comedy; they think them, iUico 
 nasd senes, die. 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 theking'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 province 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, satiusfvberat sic otiwri, quam, turpius occupa/ri, 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 jocvlarium seena procedit, et ideo spectacula admissa sunt, et infinita 
 tijrodnia vanitatum, ut his occupe7itur, 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 Rome, 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 per accidens, and, in a qualified sense to 
 avoid a greater inconvenience, may justly be tolerated. Sir Thomas More in 
 
 •MuscOTit. commeTitarium. "Inter elves Fessanos latrunculoram Indus est nsitatissimas 111) 3 de. 
 
 Africa. »"Itisbettertodigthantodance." J TuIUns. " Ko sensible man danc^a '■ '.liem,.r 
 
 Kent. "Polycrat. 1. 1. cap. 8. 'Idem Salisiui'leusis. 'iiist.liu. 1 tJimii, 
 
Mem. 4.] Exercise rectified. 347 
 
 his Utopian Common wealth, '"'as he will have none idle, so will he have no 
 man labour over hard, to be toiled out tike 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 houest 
 recreation, or whatsoever employment they shall think fit for theaiselves." If 
 one half day in a week were allowed to our household servants for their merry- 
 meetings, by their hard raastei-s, or in a year some feasts, like those Roman 
 Saturnals, I think they would labour harder all the rest of their time, and both 
 parties 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 
 aloue, 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, die. 
 To build, plot, project, to make models, cast up accounts, (fee.) some without, 
 some Tfithin doors; new, old, &c., as the season serveth, and as men are in- 
 clined. It is reported of PhUippus Bonus, that good duke of Burgundy (by 
 Lodovicus Vives, in Epist. and Pont. 'Heuter in his history) that the said duke, 
 at the marriage of Eleonora, sister to the king of Portiigal, at Bruges in Flan- 
 ders, which was solemnized in the deep of winter, when, as by reason of unsea- 
 sonable weather, he could neither hau k 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 
 60 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 waked, he and they were all ready to attend upon his excel- 
 lency, pei-suading him he was some great duke. The poor fellow admiriug 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 not made them so good sport the day before as he did when he returned 
 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 Epiphaues 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 
 ex insperato give a poor fellow money, to see how he would look, or on set 
 
 •* Nemo desidet otiosxis, ita nemo asinino more ad seram noctem laborat ; nam ea plusquam servilis serumna, 
 quaj opiQcum vita est, exceptis Utopiensibus, (luj diem in 24 horas dividunt, sex duntaxat operi deputant, 
 reliquum k somno et cibo cnjusque arbitrio permjttitiir. e Iterum Burgund. lib. 4. f Jussit llominem 
 Ueferri ad palatium et iecto ducali collocari, &c. mirari homo ubi se eo loci videt. 8 Quid interest, inquit 
 Lodovicus Vives, (epist. ad Francisc. Barducem) inter diem illius et nostros aliquot annos! nihil penituB, 
 aisi quod, &c. h lien, jjtepliaa. prasfat. Ueiodoti. 
 
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 senectutem oblectant, 
 adolescenliam alunt, secundas res ornant, adversis per/ugiuin et solatium pra- 
 hent, domi ddectant, (be, find the rest in TuUy pro Archia Foetal 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 pleasin g to be beheld, that as '' Chry sostom th in keth, " if any m an 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, 
 Raphael 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, Roman antiquities, variety of 
 colours. A good picture is falsa Veritas, et muta poesis: and though (as 'Vives 
 saith) arlificialia delectant, sed mox fastidiinus, artificial toys please but for a 
 time ; yet who is he that will not be moved with them for the present ? 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 infin itely delighted, and much eased of his grief. 
 
 *' ™ Continuo eo spectaculo captus delenito mcerore 
 
 Oblectabatur, in mauibus tenens del splendida dona." 
 
 Who will not be affected so in like case, or to see those well-furnished cloisters 
 and galleries of the Roman cardinals, so richly stored with all modern pictures, 
 
 old statues and antiquities ? Gum 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 Lsetiis, Marlianus, Sohottus, 
 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 BasU, 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, (fee, 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, where 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, <fec. "Plutarch therefore calls them, secundas mensas et 
 
 ' " study is tlie deiigtit of old age, the support of youtli, the ornament of prosperity, the solace and refuge 
 of adversity, the comfort of domestic life," &c. ^ Orat. 12. siquls animo fuerit afflictus aut ffiger nee 
 
 SDiiinum admittens, is mihi videtur e regione stans talis imaginis, oblivisci omnium posse quse humansc'vitffi 
 atrocia et difficilia accidere solent. i 3. De anima. m Iliad. 19. a Touogr Horn part 1. 
 
 o (^uud lleroum conviviis Icgi soiitae. 
 
Mem. 4.] Exercise rectified. 349 
 
 beUaria, 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 ''Heliodorus, it6i obleclatio qucedam placide /uit 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 
 orationem iuam magna ex parte, hesternd die ante prandium, pransus vero, sine 
 ttlld intermissione totam absolvi.'^ argumenta! compositionein ! 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. 
 For what a world of books offei's itself, in all subjects, arts, and sciences, to 
 the sweet content and capacity of the reader? In arithmetic, geometry, per- 
 spective, optics, astronomy, architecture, sculpture, painting, of which so 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, i&c, with exquisite pictui-es of all sports, games, and what not ? 
 In music, metaphysics, natural and moral philosophy, philology, in policy, 
 heraldry, genealogy, chronology, ifec, they afford great tomes, or those studies 
 of 'antiquity, &c., et "quid sublilius Arithmeticis inventionibus, quid jiicmidius 
 Musicis rationibus, quid divinius Asironomicis, quid rectius Geometricis demon- 
 strationibus ? What so sure, what so pleasant 1 He that shall but see that 
 geometrical tower of Garezenda 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-sy liable 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, (fee. ! 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, ob ■ 
 incredibilem rerum varietatem et jucunditatem, et ad pleniorern sui cognitionetn 
 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 Rome neatly engraved, in the third an exquisite description of the whole 
 world, and much delight he took in them. What greater pleasure can there 
 n ow 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, Leander, Albertus, Camden, Leo Afer, Adricomius, Nic. Gerbelius, 
 &c. ! Those famous expeditions of Christoph. Columbus, Americus Vespucius, 
 
 p Melancthon de Heliodoro. 1 1 read a considerable part of your speech before dinner, but after I had 
 dined I finished it completely. Oh what arguments, what eloquence 1 ' Pluvines. ■ Thibault. 
 
 •As in travelling the rest go forward and look before them, an antiquary alone looks round about hira, 
 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 more divine than 
 astronomical, what more certain than geometrical demonstrations ? " » Hondius, prsfat. 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. 
 
55(5 Cure of MeUncholy. [Part. 2. Sec. 2. 
 
 Marcus Polus the Venetian, Lod. Yertomannus, Aloysius Cadamustus, <tc. ? 
 Those accurate diaries of Portuguese, Hollanders, of Bartison, Oliver a, Nort, &c. 
 Hakluyt's voyages, Pet. Martyr's Decades, Benzo, Lerius, Linschoten's relic- 
 tions, those Hodseporiconsof Jod.a Meggen, Brocard the monk, Bredenbachius, 
 Jo. Dublinius, Sands, &c., to Jerusalem, Egypt, and other remote places of 
 the -world? those pleasant itineraries of Paulns Hentzerus, Jodocus Sincerus, 
 Dux Polonus, (fee, to read Bellonius' observations, P. Gillius his surveys; those 
 parts of America, set out, and curiously cut in pictures, by Fratres a Bry. To 
 see a well-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 birds, beasts, and fishes of the sea, spiders, gnats, serpents, flies, (fee, 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 by.i3Elian, Gesner, Ulysses Aldrovandus, Bellonius, Eondole- 
 tiuSjHippolytus Salvianus, &c. '■Arcana codi, natures seoreta, ordinem universi 
 scire majoris fdicitatis et dulcedinis est, quam cogitatione quis assequipossit, 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, (fee, with which I was ever much delighted myself. Talis est MatJiematwin 
 ^mlohritudo (saith 'Plutarch) ut his indiynum sit divitiaruni phaleras istas et 
 huUas,et puellaria speotacula coinparari; 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 C" saith one) extingui dulce erit Mathematica/rum 
 artium studio, I could even live and die with such meditations, "and take more 
 delightjtruecoutentofmindin them, than thou hast in all thy wealth and sport, 
 liow rich soever thou art. And as ''Cardan well seconds me, ZTonorifijum 
 tnagis est et gloriosum Time 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 divelii; the like 
 sweetness, which as Circe's cup bewitcheth a student, he cannot leave ofi", 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 bi-ake 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 Germ.any. 'JS^icholas 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 toithwith, Arabibus atque IndiS' 
 omnibus erimus ditiores, we shall be richer than all the Arabic or Indian 
 princes; of such ''esteem they were with him, incomparable worth and value. 
 Beneca prefers Zeno and Chrysippus, two doting stoics (he was so much ena- 
 moured of their works),beforc any prince or generalof 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 Epaminpndas, Pelopidas, Hercules or Bacchus, his- 
 fellow citizens, for their warlike actions; et sifaniamrespicias,nonpaiu:iores 
 
 ' Cardan. "To learn the mysteries of the heavens, the secret worMngs of nature, the order of the nnivcrse, 
 is a greater happiness and gratilic^tion than any mortal can think or expect to obtain." »Lib. decupid,- 
 dlvitiaiTim. b Leon. Diggs. prsfat. ad perpet. pvognost. = I'lns capio voluptatis, &c. " In 
 
 Hipperchen. divis. 3. « " It is more honourable and glorious to understand these truths than to govern 
 
 provinces, to be beautifnl, or to be young," ' Cardan, priefat. rerum variet. § Poetices lib. ' Lib. 3. 
 Ode 9 Donee gratus eram tibi, <fec. ' De Pelupones. lib. 6. descript. Graec. k Quos si integros 
 
 haberemus, Dii boni, quasopes, quos-thesauros teneremud 1 - 
 
Mem. 4:] Exercise rectified. 351 
 
 AristotdU quam Alexandri meminerunt (as Carclan notes), Aristotla 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 Oxfox-d, and anion gst other edifices now went to view that faaious 
 library, I'enewed 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 mortuis magistris." So 
 sweet is the delight of study, the more leai-ning they have (as he 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 is, radices amarce, 
 hutfructus 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 (notwith- 
 standing this wliich 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 ^sop'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) 
 magnatibus pecunicB, quantum absumant aha, scoria, compotationes, prqfectiones 
 non necessaricB, pompce, heUa qucesita, ambitio, colax, morio, hidio, doc, 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 or otherwise employed; for they repine many and grudge at such 
 gifts and revenues so bestowed : and therefore it were in vain, as Erasmus 
 well notes, vel ab his, vel a negotiatoribus qui se Ma/mmonce dediderunt, iniprO' 
 humfortasse tale officium eadgere, 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, 
 stidtosjubeo esse libenter, let them go as they are, in the catalogue of Ignora- 
 mus. How much, on the other side, are all we bound that are scholars, to 
 those munificent Ptolomies, bountiful Maecenates, heroical patrons, divine 
 spii'its, 
 
 " p qui nobis hfcc otia fecerunt, namque erit ille miiii semper Deua ^ 
 
 "These l)lessings, friend, a Deity bestow'd, 
 For never can I deem him less than God." 
 
 That have provided for us so many well-furnished libraries, as well as in our 
 
 ' Isaack Wake musae regnantes. ™ Si unqaam mihi in fatis sit, ut captivus ducar, si mlhi daretur optio, 
 hoc cuperem carcere concludi, his catenis illigari, cum hisce captivis concatenatis a;tatem agere. « Epist. 
 Primiero. Plerimque in qua simul ac pedem posui, foribus pessulum obdo; ambitionem autem, amorem, 
 Kbidinem, etc. excludo, quorum parens est ignavia, imperitia nutrix, et in ipso ajternitatis gremio, inter tot 
 iiiustrea animas sedem mihi sumo, cum ingenti quidemanimo, ut subinde magnatum me misereat, qui 
 fxlicitatem banc ignorant. • Chil. 2. Cent. 1. Adag. 1. r Virg. eclog. 1. 
 
352 CureofMelancMy. [Part. 8. 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 
 Eight Eeverend 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 Fien with a library at Lincoln (a noble 
 precedent for all corporate towns and cities to imitate), quam te memorem, 
 (vir iUustrissime), quibus elogiis ? But to my task again. 
 
 Whosoever 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 crncified with worldly cai-e, 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 him take heed he do not ovei-stretch 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, Palmeria 
 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- 
 canf, saith Piso, let them learn something without book, transcribe, translate, 
 &c. Eead the Scriptures, which Hyperius, lii. 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." For as 'Austin well hath it, 'tis sci- 
 entia scientiarum, omni meUe duloior, omni pane suavior, omni vino hilarwr: 
 '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 aifiiction." Paul 
 bids "pray continually;" quod cibus corpori, lectio animmfacit, 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 
 constant; and (as Hyperius adds) godly conference will not permit the mind to 
 be tortured with absurd cogitations." Ehasis enjoins continual conference to 
 such melancholy men, perpetual discourse of some history, tale, poem, news, 
 &c., cdtemos sermones edere ac bibere, ceque juoundum quam, cibus, sive potus, 
 which feeds the mind as meat and drink doth the body, and pleaseth as much : 
 and therefore the said Ehasis, not without good cause, would have 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 cogitations, which 
 melancholy men are commonly troubled with." ^ Ferdinand and Alphonsus, 
 kings of Arragon and Sicily, were both cured by reading the history, one of 
 Curtius, the other of Livy, when no prescribed physic would take place. Came* 
 
 q Founder of our public library in Oxon. ' Ours in Christ Churcli, Oxon. ■ Animus levatur hide 
 
 h curia multa quiete et tranquillitate fruens. ^Ser. 38. adFratres £rem. oHom. 4. de poenitentia. 
 
 Nam Deque arborura comae propecorum tuguriis factffi, meridie per sestatem, optabilera exliibentes umbram 
 oves ita reflciunt, ac scripturarum lectio afiiictas angore animas solatur et recreat. * Otium sine literia 
 
 mors est, et vivi liominis sepultura. Seneca. y Cap. 99. 1. 57. de rer. var. « Fortem reddunt animum 
 
 et constantem; et pium colloquium non permittit animum absurda cogitatione torqueri. » Altercationibus 
 Utantur, quiE non pei-mittunt animum submergi profuildi3 cogitationibus, de quibus otiose cogitat et trista- 
 tur in lis. ^ Bodin. prefat. ad meth. hist. 
 
Mem. -4.] Exorciso reclified. S53 
 
 rarius ° relates as mucli of Lorenzo de' SIcdioi. Heathen pliilosophers are so 
 full of divine precepts in this kind, that, as some think, they alone are able to 
 settle a distressed mind. ^Sunt verba et voces, quibus hunc lenire dolorem, &c. 
 Epictetus, Plutarch, and Seneca; quails ille, quce tela, saith Lipsius, adversus 
 onines animi casits adniinistixU, et ipsam mortem, qiwmodo vitia eripit, infert 
 viriutes? when I read Seneca, ""methinks I am beyond all human fortunes, 
 on the top of a hiU above mortality." Plutarch saith as much of Homer, tor 
 which cause belike Niceratus, in Xenophon, was made by his parents to con 
 Homer's Iliads andOdysseys, without book, ut 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 aiford us? 
 
 " Qui quid sit pulcTirura, quid turpe, quid utile, quid non, 
 Pleniiis et melius Ciirysippo et Crantore dicunt." f 
 
 Nay, what shall the Scripture itself? Which is like an apothecary's shop, 
 wherein are aU remedies for all infirmities 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." '' Gregoi-y calls 
 it "a glass wherein we may see all our infirmities," ignitum coUoquiimi, 
 Psalm csix. 140, 'Origen a charm. And therefore Hierom prescribes P.us- 
 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 liimself, 
 to divert his melancholy thoughts ; to study the art of memory, Cosmus Ptosse- 
 lius. Pet. Eavennas, 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 
 ravishing, so easy withal and full of delight," omneni kumanum captum supe- 
 rare videtur. By this means you may define ex imgue 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 thevariation 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 
 square foot to each), how many men, supposing all the world as habitable as 
 Prance, 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 
 what is there so stupendous as to examine and calculate the motion of the planets, 
 their magnitudes, apogees, perigees, eccentricities, how far distant from the 
 
 ' Opernm suTicis. cap. 15. '' Hor. • Fatendum est eacumine Olympi constitutus supra ventos et 
 
 procellas et omnes res liumanas. ("Who explain what is fair, foul, useful, worthless, more fully and 
 
 faithfully than Chrysippus and Crantor ?" gin Ps. x\XTi. omnis morbus animi in scriptura habet medlci- 
 nam' tantum opus est ut qui sit asger, non recusetpotionem quam Deus temperavit. 'In moral, speculum 
 quo nos intueri possimus. " Horn. 2S. Ut incantatione viris fugatur, ita lectione malum. k Iterum 
 
 atque iterum monco, ut animam sacrie scripturie lectione occupes. Masticat divinum pabulum meditalio. 
 'Ad 2. deftnit. 2. elem. In disciplinis humanis nihil pr.estantius reperitur: quippe miracula qusedam 
 imraerorum eruit tam abstrusa et recondita, tanta nihilo minus facilitate et voluptate, ut, &c. >•' Whicli 
 contained 1,030,000 weights of brass. » Vide Clavium in com. de Sacrobosco. 
 
 2 A 
 
334 Cure of Mel'Dicliohj. [Part. 3. Sec. 2. 
 
 earth, t!ie bigness, thickness, compass of the firmament, each star, with their 
 diameters and circumference, apparent area, superficies, by those curious helps 
 of glasses, astrolabes, sextants, quadrants, of which Tycho Brahg in his me- 
 chaiiios, 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, de spiritalibus, de machinis hellicis, de nmchina 
 se movente, Jordani Nemorarii de ponderibus proposit. 1 3, that pleasant tract 
 of Machometes Bragdediuus de supierfiderum divisionibus, ApoUonius's Conies, 
 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 Roger Bacon, in his tract de ^Secretis artis 
 et naturcB, as to make a chariot td 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 milk 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 oif, to represent solid bodies 
 by cylinders and concaves, to walk in the air, ut veraciter videant (saith Bacon) 
 aunmi 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 byMaginus 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 qiice in altera 
 horizonie sint. But our alchymists, methinks, and Rosicrucians afford most 
 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- 
 celsus, aurum fulminans, ov aurum volatile, which shall imitate thunder and 
 lightning, and crack louder than any gunpowder; Cornelius Drible a perpetual 
 motion, inextinguishable lights, linum non ardens,-viith many such feats; see his 
 book denaturdelementorum, besides, hail, wind, snow, thunder, lightning, &c., 
 those strange fire-works, devilish petards, and such like warlike machinations 
 derived hence, of which read Tartalea and others. Ernestus Burgravius, a 
 disciple of Paracelsus, hath published a discourse, in which he specifies a lamp 
 to be made of man's blood, Lucernavitce et mortis index, so he terms it, which 
 chemically prepared forty days, and afterwards kept in a glass, shall show all 
 the accidents of this life ; si lampas hie clarus, tunc homo hilaris et samis cw- 
 p)jre et animo; si nebulosus et dejiressuSjmale afficitur, et sic pro statu hominis 
 variatur, unde sumptus sanguis; 'and which is most wonderful, it dies with 
 the party, cum homine pent, et emanesdt, the lamp and the man whence the 
 blood was taken, are extinguished together. The same author hath another 
 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 Roger Bacon of old in his Tract, de retardaiida senectute, 
 to make a man young again, live three or four hundred years. Besides pana- 
 ceas, mai'tial amulets, unguentum armarium, balsams, strange extracts, elixirs, 
 and such like magico-magnetical cures. Now what so pleasing can there be 
 as the speculation of these things, to read and examine such experiments, or 
 
 o Distantias ccelorum sola Optica dijudicat. p Cap. 4. et 5. q " If the lamp bum biightly, then 
 
 tlie man is clieerfiil and liealthy in mind and body ; if, on the other hand, he from whom the blood is token 
 bu melancholic or a speadtlmft, then it will hum dimly, and flicker in the socket." 
 
Mem. 4.] Exercise rectified. 355 
 
 if a man be more matliematically 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 Regiomontanus'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 "Garcreus. 
 dahimus hoc petulantibus ingeniis, we will in some cases allow : or let him 
 make an epiiemerides, read Suisset, the calculator's works, Scaliger de emen- 
 datione lemporum, and Petavius his adversary, till he understand tliem_ 
 peruse subtle Scotus and Suarez's metaphysics, or school divinity, Occam, 
 Thomas, Eutisberus, Durand, (fee. 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 epi thai amiums, epitaphs, elegies, epigrams, 
 palindroma epigrammata, anagrams, chronograms, acrostics, upon his friends' 
 names ; or write a comment on Mu'tianus Capella, TertuUian de pallio, 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 Luaeburgh, '2150 times 
 in his Proteus Foelicus, 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 h, 
 Yega, cogi debent, I. 5. c. 14, upon some mulct, if they perform it not, quod 
 ex officio incwmbat, 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-lacs, 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 praesesque operis venientibus ultro 
 Hospitibus moTistrare solet, non segniter horas 
 Contestata suas, sed nee sibi deperiis se." 
 
 " Which to her guests she shows, with all her pelf. 
 Thus far my maids, but this I did myself." 
 
 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 meetings 
 and frequent visitations, mutual invitations in good towns, I voluntarily omit, 
 which are so much in use, gossipping among the meaner sort, &o., old folks 
 have theirbeads ; an excellent invention to keep them from idleness, that are by 
 nature melancholy, and past all afi'airs, 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 
 
 'Printed at London, Anno 1 620. ■ Once astronomy reader at Gresham College. t Printed at London 
 by William Jones, 1623. "Prajfat. Jleth. Astrol. 'Tot tibi sunt dotes virgo, quot sidera coelo. 
 
 > Da pie Christe urbi bona sit pax tempore nostro. "Chalonerus, Lib. 9. de Eep. Angel. •Uortus 
 
 Goronurius medicus et culinarius, &G. 
 
356 Cure of Melancholy. [Part. 2. Soc. 2. 
 
 ■will cause a great inconveuieuce. If tlie body be overtired, it tires tbe 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, as 
 that which is ethereal. But as the ox tired, told the camel (both serving 
 one master), that refused to cai-ry some part of his burden, before it were long 
 he should be compelled to carry all his pack, and skin to laoot (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, consumption, 
 seizeth on them both, all his study is omitted, and they must be compelled to 
 be sick together:" he that tender .3 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 waking that hurts, by all means must be avoided, so sleep, which so 
 much helps, by like ways, "^must be procured, by nature or art, inward or 
 outward medicines, and be protracted longer than ordinary, if it may be, as 
 being 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, refreaheth the weary limbs after long work : 
 
 " " SoTTine, quies rerum, placidissime somne deorum, I " Sleep, rest of things, pleasing deity, 
 Pax animi, quera cura fugit, qui corpora duris I Peace of tlie soul, whicli cares dost crucify, 
 
 Fessa ministeriis mulces reparasque labori." | Weary bodii^s reii-esh and mollify." 
 
 The chiefest thing in all physic, 'Paracelsus calls it, omnia alcana gemma- 
 rum superans et metallm-um. 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 
 good 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 the left side, 
 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- 
 nations, 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 to 
 use such inward or outward remedies, which may cause it. Constat hodie (saith 
 Boissardus in his tract de magid, cap. 4.) multos ita fascinari ut noctes integras 
 exigant insomnes, summd inquietudine aidmorum et corporum; many cannot 
 sleep for witches and fascinations, which are too familiar in some places ; they 
 call it, dare alicui malam noctem. But the ordinary causes are heat anddryness, 
 which must first be removed: ''a hot and dry brain never sleeps well: griefj 
 fears, cares, expectations, anxieties, great businesses, ' In aurem utramque 
 
 •"Tom. 1. de sanit. tuend. Qui rationcm corporis nonhabent, sed cogunt raortalem immortali, terrestrcm 
 actherea' Kqualem prastare industriani : C^terum ut Camelo usu venit, quod ei bos pra3dixerat, cum eidem 
 servirent domino et parte oneris levare ilium Camelus recuaasset, paulo post et ipsius cutera, et totum onus 
 cogeretur gestare (quod mortuo bove impletum), Ita animo quoque contingit, dum defatigato corpori, Ac. 
 cUt pulchram illain et amabilem sanitatem pr^estemus. ^ Interdicendse vigilias, somni paulo longiores 
 
 conciliandi. Altomarus, cap. 7. Somnus supra modum prodest, quovismodo conciliandus, Piso. eovid. 
 fin Hippoc. Aphorism. 8 Crato, cons. 21. lib. 2. dnabus ant tribus horis post ccenam, quura jam cibus ad 
 fundum ventriculi resederit, primum super latere dextro quiescendum, quod in tali decubitu jecur sub ven- 
 ti'iculo quiescat, non gravans sed cibum calfaciens, perinde ac ignis lebetem qui illi admovetur ; post 
 primum somnum quiescendum latere sinistro, &c. i^Sffipius accidit melancholicis, ut nimium exsiccato 
 
 cercbro vigil. is attenuentur. Ficinus, lib. 1. cap. 29. ' Ter. " That yi;u may sleep calmly on either car." 
 
Mein. 5.] WaJiing and dreams recliji'd. 357 
 
 otiose ut dorniias, 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 troiibled in mind, or goes to bed 
 upon a full ''stomach, may never hope for quiet rest in the night; nee enim 
 7nentoria somnos ck^;)wMm-«<, asthe'poet saith; inns and such like troublesome 
 places are not for sleep ; one calls ostler, another tapster, one cries and shouts, 
 another sings, whoops, halloos, 
 
 - absentem cantat amicam, 
 
 Multa prolutus vappd uauta atquc viator." 
 
 Who not accustomed to such noises can sleep amongst them ? He that will 
 intend to take his rest m.ust go to bed animo securo, quieto et libera, with a 
 "secure and composed mind, in a quiet place: omnia noctes 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, " Pto 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 aquce. Some flood- 
 gates, arches, falls of water, like London Bridge, or some continuate noise 
 which may benumb the senses, lenis motus, silentium et tenebra, twm et ipsa 
 voluntas somnos faciunt ; as a gentle noise to some procures sleep, so, which 
 Bernardinus Tilesius, lib. de somtio, 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, saitli ^tius Tetrabib. lib. 2. ser. 2. cap. 10. lib. 6. 
 cap. 10, JEgineta, lib. 3. crep. 14, Piso, "a little after meat, 'because it rare- 
 fies melancholy, and procures an appetite to sleep." Donat. ah Altomar. cap. 7. 
 ajid Mercurialis approve of it, if the malady proceed from the 'spleen. Salust. 
 Salvian. lib. 2. cap. 1. de remed,, Hercules de Saxonia in Pan. yElinus, Mon- 
 taltus de morb. cap)itis, cap. 28. de melan. are altogether against it. Lod. 
 Mercatus, de inter. Morb. ca%i. lib. 1. cap. 17. in some cases doth allow it. 
 'Phasis seems to deliberate of it, though Simeon commend it (in sauce perad- 
 venture) he makes a question of it : as for baths, fomentations, oils, potions, 
 simples or compounds, inwardly taken to this purijose, "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, ^Ranzovius 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 fearfid and troublesome dreams. Incubus and such inconveniences, 
 wherewith melancholy men are molested, the best remedy is to eat a light 
 suppei', and of such meats as are easy of digestion, no hare, venison, beef, 
 &C-, not to lie on his bade, 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, Ilecates somniare raiJd videor, I can 
 think of nothing but hobgoblins : and as TuUy notes, " ^for the most part our 
 
 k ut sis node ]e¥i3, sit tiW cnjna trevis. i Juven. Sat. 3. m Hor. Ser. lib. 1. Sat. 6. " Tlie tipsy sailor 
 and his travelling companion sing the praises of their absent sweethearts." ° Sepositis caris omnibus 
 
 qii- ntiim fieri potest, una cum vestibus, &e. Kirkst. « Ad horam somni aures suavibus cantibus et sonia 
 delinire. p Lectio jucunda, aut sermo, ad quern attentior animus convertitur, aut aqua ab alto in 
 
 subjectam pelvim delabatur, &c. Ovid. q Accti sorbitio. ' Attenuat melancholiam, et ad conciliandum 
 somnumjuvat. " Quod lieni acetum conveniat. t Cont. 1. tract. 9. meditandum de aceto. u 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 Homero scribit Ennius, de quo videlicet sajpissime vigilaus 
 solebat cogitare et loqui. 
 
358 , Cure of Melancholy. [Part. 2. Sec. 2. 
 
 speeches in the day-time cause our fantasy to work upon the like m 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 quiE mentes ludnnt volitantlbus umbris, 
 Kcc delubra dedm, nee ab ajthere numina mittunt, 
 Sed sibi quisque facit," &c. 
 
 For that cause when Ptolemy, king of Egypt, had posed the seventy interpreters 
 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. Vives 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 know how to interpret them, read Artemidorus,Sambucus and Cardan; 
 but how to help them, ''I must refer you to a more convenient place. 
 
 MEMB. YI. 
 
 SuBSECT. I. — Perturbations of the mind rectified. .From himself, hy resistinj 
 to the utmost, confessing his grief to a friend, &c. 
 
 "Whosoever he is that shall hope to cure this malady in himself or any 
 other, miist first rectify these passions and perturbations of the mind : the 
 chiefest cure consists in them. A quiet mind is that voluptas, or summuin 
 honum of Epicurus; non dolere, curis vacare, aniino 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, which injurious 
 Aristotle maliciously puts upon him, and for which he is still mistaken, male 
 audit et vapulat, slandered without a cause, and lashed by all posterity. " ° Fear 
 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 Bmel, Fernelius, consil. 43, Mercurialis, consil. 6, Piso, Jacchinus, 
 cap. 15. in 9. Ehasis, Oapivaccius, Hildeaheim, (fcc, 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 'MaximusTyrius) and 
 is sick, his furious desires carry him from Lyceus to the pleading place, thence 
 to the sea, so into Sicily, thence to Lacedaamon, thence to Persia, thence to 
 Sam.os, 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. "Neither the shrines of the gods, nor the deities themselves, send down from the 
 heavens those dreams wliich mock our minds with these flitting shadows, — we cause tliem to ourselves." 
 "" Optimum de coelestibus et honestis meditari, et ca facere. ^ Lib. 3. de causis corr. art. tam mira mon- 
 stra quKstionum siepe nascimtur inter eos, ut mirer eos interdum in somniis non ten'eri, aut de iiiis ia 
 tetiebris audere verba facere, adeo res sunt monstrosse. <; Icon. lib. I. d Sect. 5, Memb. 1. Subs. 6. 
 
 ■= Animi perturbationes summe fugiendao, metus potissimum et tristitia : eorumque loco animus demulcendus 
 hilaritate, animi cotistantia, bona spe; removendi terrores, et eorura consortium qubs non probant. 
 ' I'hantasife eorum placide subvertendffi, terrores ab animo removendi. e Ab omni fixa cogitatione quo- 
 vismodo avertantur, ^ Cuncta mala corporis ab animo procednnt, quae nisi eurentur, corpus curari 
 
 jniuime potest, Charmid. i Disjmtat. An inorbi graviores corporis an animi, Renoldo interpret, ut parum 
 absit a fai-ore, rapitur a Lyceo in concionem, a concionc ad mare, a mari in Siciliam, ifcc. 
 
Mem. 6. Subs. 1.] Passions rectified. 359 
 
 of his 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, animm 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 I'efrigerates the body, 
 and extinguisheth natural heat, overthrows appetite, hinders concoction, dries 
 up the temperature, and perverts the understanding:" fear dissolves the 
 spirits, 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 infei-, that this is excellent good indeed if it could 
 be done; but how shall it be efiected, 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 
 jihilosophers of most excellent wit, reason, judgment, divine spirits, cannot 
 moderate themselves in this behalf; such as are sound in body and niind, 
 Stoics, heroes. Homer's gods, all are passionate, and furiously carried some- 
 times; and how shall we that are already crsized, fracti animis, sick in body, 
 sick in mind, resist? we cannot perform it. You may advise and give good 
 precepts, as who cannot? But how 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 pi-esoi'ibed. 
 
 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. Ho himself must do his utmost endeavour to 
 resist and withstand the beginnings. Frincipiis ohsta, " Give not water pas- 
 fsage, 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 afiects 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, vitalos spiritus accendit, mcestitia universum corpus mfiigklat, 
 calorem Innatnm extinguit, appetituin destrult, concoctionem impedit, corpus exsiccat, intellectum pervertit. 
 Quamotjrem liKC omnia prorsus vitanda sunt, et pro virili fugienda. 'De mel. cap. 26. ex illis solum remc- 
 diuni • multi ex visls, auditis, &c. sanati sunc. '" Pro viribus annitendum in prajdictis, turn in aliis, ii qiiibus 
 malum vclut ii primaria causa occasionem nactum est, imaginationes absurdte falsajque et mcestitia quie- 
 cunijiie subierit propulsctur, aut aliud agendo, aat ratione persuadeiido earum mutatlonem subitb facere. 
 
" P Tu tamen interea effasito qua; tristia mcntem 
 Solicitant, procul esse jube carasque meturaque 
 Pallentem, ultrices iras, sint omnial.uta." 
 
 3 GO Cure of Melanclidy. [P^ift- 2- Sec. 2. 
 
 now stop upon a sudden, curb himself in; and as "Lemniiis adviseth, "strive 
 against with all his power, to the utmost of his endeavoiir, 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 imto 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. 
 
 " In the meantime expel them from thy mind. 
 Pale fears, sad cares, and gi-iefs which do it ^rind, 
 Revengeful anger, pain and discontent, 
 Let all thy soul he 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, as 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 ''Roger 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. I.e. 15. de conser. vit). Tu contra audentior ito. 'If it be sick- 
 ness, ill success, or any adversity that hath cau.sed it, oppose an invincible 
 courage, " fortify thyself by God's word, or otherwise," mala bonis persuadenda, 
 set j)rosperity 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 Ma 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, male sani, 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, reliKtante se, to the bath, 
 and seeing there (as he thought) in the water the picture of a dog, with reason 
 overcame this conceit, quid catii cum balnea 2 what should a dog do in a bath? 
 a mere conceit. Thou thinkest thou hearest and seest devils, black men, &o , 
 
 "Lih. 2. c. 16. de occult, nat. Quisquis huicmalo obnoxius est, acriter ohsistat, etsnmmacuraobluctetur, 
 ncc ullo modo foveat imaf;in.ationes tacitc obrepcntes animo, hlandas ab initio et amabiles, sed qute adeo 
 convalescunt, lit nulla ratione excuti queant. 03 Tusc. ad Apolloniiim. p Fracaatorius. qEpist. 
 de secretis artis et naturie cap. 7. de retard, sen. Remedium esset contra corruptionem propriam si quilibet 
 cxerceret regimen sanitatis, quod consistit in rebus sex non naturalibus. rpro aliquo vituperio' non indig- 
 neris, nee pro amissione alicujus rei, pro morte alicujus, nee pro carcere, nee pro exiUo, nee pro alia re, nee 
 i'ascaris, nee timeas, nee doleas, sed cum summa praiseutia h ee sustineas. » Quodsi incommoda adver- 
 
 sltutis infortunia hoc malum invcxerint, his iufraotum animum opponas, Dei verbo ejusoue fiducia te 
 suffulcias, &c. Lemuius, lib. 1. c. 16. 
 
Mem. 6. Subs. 1.] Passions rcctifivd. 361 
 
 'tis not so, 'tis tliy corrupt fantasy ; "settle tliine imagination, tliou 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 1 
 upon what ground? consider of it : thou art jealous, timorous, suspicious; for 
 what cause? examine it thoroughly, thou shalt iind none at all, or such as is 
 to be contemned, such as thou wilt surely deride, aad contemn in thyself, when 
 it is past. Rule thyself then with reason, satisfy thyself, accustom thyself, 
 wean thyself from such fond conceits, vain fears, strong imaginations, restless 
 thoughts. Thou niayest do it ; Est 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 sihi imperavit animus ohtinidt (as 
 ' Seneca saith) nulli tamferi affectus, ut non disciplindperdonientur, whsitaoever 
 the will desires, she may command : no such cruel aifections, but by discipline 
 they may be tamed ; voluntarily thou wilt not do this or that, which thou 
 oughtest to do, or refrain, &o., 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 tliou canst do, and must do by compulsion: thou mayest 
 refrain if thou wilt, and master thine affections. " " As in a city (saith 
 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 ajjpetite will not obey, let the moving faculty overrule hei', let her 
 resist and comjiel her to do otherwise." In an ague the appetite would drink ; 
 sore eyes that itch would be rubbod; but reason saith no, and therefore the 
 moving faculty will not do it. Our fantasy would intrude a thousand fears, 
 suspicions, chimeras \ipon us, but we have reason to resist, yet we let it be 
 overborne by our appetite ; " " imagination enforcoth 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 these 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 ourselves, 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, 
 &c., and that which was most offensive to us, a cause of fear and grief, quod 
 nunc te coquit, another hell; for ' Strang ulat indusus dolor atque exmstuat 
 intus, grief concealed strangles the soul ; but when as we shall but impart it 
 to some discreet, trusty, 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 ch.irm, 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), 
 
 tLib. 2. de Ira. ° Cap. 3. de affect, anim. Ut in civitatibus contumaces qui non cedunt politico 
 
 imper.o vl coercendi sunt; ita Deus nobis ind dit alteram impei-ii formara ; si cor non deponit vitiosum 
 affectum, membra foras coercenda sunt, ne ruant in quod affectus impellat; et locomotiva, quai herili 
 imperio obtemperat, alteri resistat. " Imaginati ) impell.t spiritus, et inde nervi moventur, &c. et 
 
 obtemperant imaginationi et appetitui mirabili foBdere, ad exequendum quod jubeut. J' Ovid. Trist. 
 
 lib. 5. zParticlpcs inde calamitatis nostrai sunt, et velut e-tonerata in eos sarcina onerc Iwamur. 
 
 Arist. Eth. lib. 9. « Camerarius, Embl. -0. cent. 2. " Sympos. lib. 6. cap. 10. 
 
362 Cure of JfelaiicMij. [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," 
 ^ 'AyaSri ds 'ffa^aitpagig sstiv sTaipou. Friends' confabulations are comfortable 
 at all times, as fire in winter, shade in summer, quale sopor /essis in gramirie, 
 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 sxTnplex vd scepe narratio, the 
 simple narration many times easeth our distr-essed 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, he 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." TuUy, 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, peradventure, 
 may he and he say with that old man in the comedy, 
 
 ** Nemo est meonim amicorum hodie, 
 Apiid quem expromere occulta mea aadeam,*' ^ 
 
 and much inconvenience may both he and he suffer in the meantime by it. 
 lie or he, or whosoever then labours of this malady, by all means let him 
 get some trusty friend, 'Semper habeas Pylademque aliquem qui curet 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 caelum ascendisset, &c., as he said in 
 ^ TuUy, if a man had gone to heaven, " seen the beauty of the skies," stars 
 errant, fixed, &c., insuavis erit admiratio, it wiU do him 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 o^vn, 
 whose speech may ease our succonrless 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 
 pei'plexed, " 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 hab?t in qaerelis levamentum ; et malorum relatio, &c. "^ Alloquium 
 ebaii jiuat, et soliimen amici. Enihlem. 54. cent. I. ■'A.s David did to Jonathan, 1 Sam. xx. ^Scneca, 
 Kpist. 67. e Hie in civitate magna et turba magna nemmem repersre possumus quocum suspirare fami- 
 liariter aut jocari liberfe possimus. Quare te expectamus, te desideramus, te arcessimus. Multa sunt enira 
 quae me solicitant et angunt, quae milii videor aurea tuas nactus, unius ambulationis sermone exhaurire 
 posse. ^ " I have not a single friend this day to wliom I dave disclose my secrets." 'Ovid. ^De 
 
 amicitia. i De tranquil, c. 7. Optimum est amicum fidelem naneisci in quern secreta nostra infunda- 
 
 mus; niliil gequfe oblectat animum, quam ubl sint prxparata pectora, in quae tuto seereta descendant, 
 quorum con.scientia jBque ac tua : quorum sermo solitudinem leniat, sententia consilium expediat, hilaritas 
 ti'istitiam dissipet, conspectusque Ipse delectet. "> Comment. 1. 7. Ad Deum eunfugiamus, et peccafis 
 
 veniain preeemur, inde ad amicos, et cui plurimnm tribuimus, nos patefaciamus totos, et animi vulnus quo 
 affligimur : nihil ad reficiendum animum eflicacius. 
 
Mem. 6. Subs. 2.] M lad rectified. 3G3 
 
 SUBSECT. II. — -Hdp from friends hy coiitisel, comfort, fair and foul means, 
 witty devices, satisfaction, alteration of his course of life, removing objects, <i;c. 
 
 When the patient of himself is not able to resist, or overcome these heart- 
 eating passions, hi.s friends or phyHician must be ready to supply that which is 
 wanting. Suae erit hmnanitatis ef sapientice (which "Tully enjoineth in lilio 
 case) siquid erratum, curare, aut improvisum, sua diliijentia corrigere. They 
 must all join; nea satis medico, saith "Hippocrates, suum fecisse officiuni, nisi 
 suum quoque cegrotas, suum astantes, (fee. First, they must especially beware, 
 a melancholy discontented person (be it ia what kind of melancholy soever) 
 never be left alone or idle: bat as physicians prescribe physic, cum c.ustodid, 
 let them not be left unto themselves, but with some company or other, lest by 
 that means they aggravate and increase their disease ; noa op'irtet fegros hu- 
 jusmodi esse solos vel inter ignotos, vel inter eos quos non aniant aut negligunt, 
 as Rod. a Fonseca, torn. 1. consul. 35. prescribes. Lugentes custodire solemus 
 (saith ""Seneca) ne solitudine male utantar; we watch a sorrowful person, lost 
 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 soma fear, jealousy, discon- 
 tent, suspicion, some vain conceit or other. If his weakness be such that he 
 cannot discern what is amiss, correct, or satisfy, it behoves them by counsel, 
 comfort, or persuasion, by fair or foul means, to alienate his mind, by some 
 artificial invention, or some contrary persuasion, to I'emove all objects, causes, 
 companies, occasions, as may any ways molest him, to humour him, please 
 him, divert him, and if it be possible, 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 oiiends," and then to apply remedies unto him : many 
 are 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. 1. hath such a story of a Venetian, that being much 
 troubled with melancholy, "'and ready 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. o Aplior. prim, PEpist. 10. q Observando raotus, gestus, manus, pedes, oculos, 
 
 phantasiam, Piso. ' Mulier melancholia eoirepta ex longa viri peregrinatione, et iracunde omnibus 
 
 respondens, quum maritus domum reversus, praeter spem, &c. ■ Pra3 dolore raoriturus quum nunciaturn 
 esset uxorem peperisse filium subito recuperavit. ' Nisi affectns longo tempore infestaverit, tali artiflcio 
 imaginationes CQrare oportet, pra^sertim ubi malum al) his velut a primaria causa occasionem liabuerit. 
 ^ Lib. 1. cap. 16. Si ex tristitia aut alio affectu cceperit, speciem cousidera, aut aliud quid eorum, quaj subi- 
 tum altorationem facere possunt. » Evitandi monstritici aspectus, &c. 
 
3Gi Gwre of Melancholy. [Part, 2. Sec. 2. 
 
 anil terrible fictions into their minds. "^Make not so muoli as mention of 
 them in private talk, or a dumb show tending to that purpose : such thmgs 
 (saith Galateus) are offensive 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 ni.adness with another; 
 lie that so doth, is madder than the patient himself : " all things must be 
 qn ietly 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 nhrupto, 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 jJublic 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, 
 consU. 229. to the Earl of Montfort, a courtier, and his melancholy patient, 
 adviseth him to leave the court,byreasonof 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 quceque domus servis est plena superhis ; a company of scoffers and 
 proud jacks arc 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 studto 
 insanum, if once they humour him, a veryidiot,or starkmad. Athingtoo much 
 pi-actised 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, longk, 
 tarde : (for to such a party, especially if he be apprehensive, there can be no 
 greater misery) to get him quickly gone far enough 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, siiffered a repulse, disgrace, &c., if it be possible, 
 
 y Xeque enim tam actio, aut recordatio rei'um luijusmodi displicet, sed iis veX gestus alterias Imaginationi 
 atliimbrare, Tehementei' molestum. Galat. de mor. cap. 7. 'Tranquil. Pisecipuo vitentui- tristes, et 
 
 oiniita deplorantes ; tranquillitati inimicas est cames perturbatus, omnia gcmens. a tllorum quoque 
 
 hoininum, h quorum cousortio ablioiTent, prLesentia amovenda, nee .sennonibus ingratis obtundendi ■ si quia 
 iusaniam ab insania sic curari sestiinet, et proterve utitur, magis quani reger insanit. Crato con'sil. lat. 
 Scoltzii. I'Molliter ac suavitcr soger tractetur, nee ad ea adigatur quE non curat. * Ob'suspicioncs, 
 
 curas, Kmttlatiouem, aarbitionem, iras, &c. quas locus iQe ministrat, et quoefccissent melaucholicuui 
 
Mem. G. Subs. 2.] Mind rectijicd. 3G5 
 
 relieve hitn. If he desire aught, lot him be sati.sfiad ; if ia suspense, fear, 
 suspicion, let him be secured: aud if it may conveniently be, give him his 
 heart's content ; for the body cannot be cured 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." 
 
 " e Oculum non curabis sine toto capite, 
 Nee caput sine toto corpore, 
 Nee 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 rejoioeth it," 
 Prov. sii. 2-5. " And there is he that speaketh words like the pricking of a 
 sword, but the tongue of a wise man is health," ver. 18. Oratio namqua 
 saucii animi est remedium, a gentle speech is the true cure of a wounded soul, 
 as ^Plutarch contends out of iEschylus and Euripides: "if it be wisely 
 administered it easeth grief and pain, as diverse remedies do many other 
 diseases." 'Tis incantationis instar, a charm, cestuantis animi refrigerium, that 
 true Nepenthe of Homer, which was no Indian plant, or feigned medicine, 
 which Epidamna, Thonis' wife, sent Helena for a token, as Maorobius, 7. Satur- 
 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 ; multum allevor quum twis 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 Pceoniis medicamentis, 
 easque assidue tanquam recentes et novas iteramus; scribe ergo, el assidae 
 scribe, or else come thyself; amizus ad aniiciim 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 eloquence, " comfort suoli as 
 are affiicted, erect such as are depressed, expel and mitigate fear, lust, anger," 
 (fee. And how powerful is the charm of a discreet and dear friend 1 Ille regit 
 dictis animos et temperat iras. What may not he efi'ect? As ''Chremes told 
 Menedemas, " Fear not, conceal it not, O friend I but tell me wliat it is that 
 troubles thee, and I shall surely help thee by comfort, counsel, or in the matter 
 itself." 'Arnoldas, lib. 1. 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 lais ; 
 Porphyrins, t'ne philosopher, in Plotinus's life (written by him), relates, that 
 being in a discontented humour through insuSerable 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 sitch comfortable speeches, that he 
 redeemed him efaucibus Erebi, pacified his unquiet mind, insomuch that he 
 
 ^ Msi prius animum tiirbatissimura curasset ; oculi sine capite, nee corpus sine animji curari potest, 
 e E Grseco. " You shall not cure tlie 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 revocatis, lib. 1. de sanit. tuend. 8 Consol. ad Apollonium. Si quis sapieiiter et suo tempore 
 
 adhibeat, Keraedia raorbis diversis diversa sunt; dolentem sermo benignus sublevat. i^Lib. 12. Epist. 
 
 'De nat. deorum consolatur afilictos, deducit perterritos a timore, cupiditates imprimis, et iracundias com- 
 primit. ^ Heauton. Act. I. Seen. 1. Ne matue, ne verere, erede inquam raihi, aut consolando, aut 
 
 cqnsilio, autrejuvero. *Novi fceneratorem avarum apud meos sic curatum, qui muhani pecuniam 
 
 amiserat. ""Lib. 1. consil. 12. Incredibile dictu quantum juvent. 
 
3GG 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 Christopherus a. Vega 
 determines, lib. 3. cap. 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 "E-hasis 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, davum clavo 
 peUere, "'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 S, Vega accounts it rational 
 physic, nan alienum a raiioiie : and Lenmius 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 epileptical 
 patients of old, because it quite alters the tempei-ature, that the pain of the 
 one may mitigate the grief of the otherj " "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. Fabius Maximus, that renowned consul of Rome, in a battle fought with 
 the king of the Allobroges, at the river Isaurus, was so rid of 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 swal lo wed 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 'Lauren tins, was of a gentleman at 
 Senes in Italy, who was afraid to piss, lest all the town should be drowned; 
 the physicians caused the bellsto 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, o6s. lib. 1. 
 had a melancholy patient, who thought he was dead, " '' he put a fellow in a 
 
 » Nemo istiusmodi conditionis hominibus insultet, ant in illos sit severior, vernm raiserJffi potius indo- 
 lescat, vicemque deploret. lib. 2. cap. 16. 'Cap. 7. Idem Pi.so Laurentius, cap. 8. P Quod timet nihil 
 
 est, ubi cogitur et videt. ^ Una vice blandiantur, nna vice iisdem terrorem incutiant. ' Si vevo 
 
 fuerit ex novo malo audito, vel ex anirai accidente, aut de amissione mercium, aut morte amici introdn- 
 cantur nova contraria tiis quiB ipsum ad gaudia moveant; de lioc semper niti debemus &o. ' 'Lib. 3 
 
 cap. 14. I Cap. 3. Castratio olim a veteribus nsa in morbis desperatis, &c. * u Lib, i . cap_ 5, gic 
 
 morbum morbo, nt clavum clavo, retundimus, et malo nodo malum cuneura adhibemus. NoVi "ceo qui ex 
 subito hostinm incnrsu et inopi nato timore qnartanara depnlerat. » Lib. 7. cap. 50. In acie pugnans 
 
 febre quartana libcratus est. yJacchinus^c. 16. in 9. Rhasis, Mont. cap. 2B. ''Lib. Leap 16 avei'santur 
 eos qui eorum affcotus ridont, contemnunt. Si ranas et viperas comedisse se putant concedeve debenrus, 
 et spem de cura facere. • Cap. 8. de mel. i>Cistam posait ox Mcdicornm consilio prone eum inonera 
 aliumsemortuumflngentemposuit; liioincistaiacen8,&c. " '•""'» ""i""'" 
 
Mem. 6. Subs. 3.] PeHurhations reHifiid. 3G7 
 
 chest, like a dead man, by Lis bedside, and made him rear himself n, little, 
 and eat : the melancholy man asked the counterfeit, whether dead men use 
 to eat meat] He told him yea; whereupon he did eat likewise and was cured." 
 Lemnius, lih. 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, (fee. I read a multitude 
 of examples of melancholy men cured by such artifi.cial 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." ""Rhasis, cont. 9. Tract. 15, Altomarus, cap. 7, 
 ^lianus 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 tnentis 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 didl, 
 severe and sorrowful souls, " ^ expel grief with mirth, and if there be any 
 clouds, dust, or dregs of cai-es yet lurking in our thoughts, most powerfully it 
 wipes them all away," Salisbur. polif. 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. //j'ie?-.), inform our 
 manners, mitigate anger;" Ath.eQse.'os {Dipnosophist. lib. 14. cap. 10.), calleth 
 it an infinite treasure to such as are endowed with it: Dulcisonum 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, ^Qiice a 
 spiritu, sine manuum dexteritate gubernetur, <fec. it cures all irksoineiiess 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; metusenim mortis, as "Censorinus informeth us, musicd 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, revive.s, recreates a restless jiatient that 
 cannot sleep in the night, <fec. In a word, it is so poweii'ul 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 itself) helps, 
 
 ^ Serres. 1550 d In 9. Ehasis. Magrnara vim habet musica. ® Cap. Oe Mania, Admiranda profectd 
 
 res est, et digiia expcnslone, qnod sonoriim concinnitas nientem emolliac, sistatque procellosas ipsius uffcc- 
 tiones. ( Languens animus inde erigitur ct reviviscit, nee tarn aures afflcit, sed et souitu per arterias 
 
 nndique diffuse, spiritus tum vitales turn animales exeitat, nientem reddens agilem, &c. g Musica 
 
 vennstate sua mentes seveiiores capit, Ac. ^ Animos tristcs subito e.tliilai'at, nubllos vultus serenat, 
 
 austeritatem reponit, jucunditatem e.xponit, barbariemque fac-it deponere gentes, mores instituit, iracundiani 
 iDitigat. 'Citliara tri&titiam jucundat. timidos furores attenuat, crueutam s.evitiam blande refleit, lau- 
 
 guorcm, &e. ' Pot Avetine. ' Cistillo de aulic lib. 1. fol. 27. ■" Lib. de Natali, cap. 12. 
 
3C8 Cure of Melanchohj. [Part. 2. Sec. 2. 
 
 elevates, extends it. Scaliger, eocerclt. 303, 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 tunes 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 Amphion, yfeZices animas 
 Ovid calls them, that could saxa movere sono testvdinis, &c. make stocks and 
 stones, as well as beasts and other animals, dance after their pipes : the dog 
 and hare, wolf and lamb; vicinuinque lupo prcebuit agna latus; clamosus 
 graculus, stridula comix, et 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 Calcagninusj and bees amongst 
 the rest, though they be flying away, when they hear any tingHng sound, 
 will tarry behind. " "^ Harts, hinds, horses, dogs, beare, are exceedingly de- 
 lighted with it." Seal, exerc. 302. Elephants, Agrippa adds, lib. 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 Rhodian fiddler, 
 in 'Philostratus, when ApoUonius 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 Theban, " 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. Vitua's Bedlam dance. 
 ^Timotheus, the musician, compelled Alexander to skip up and down, and 
 leave his dinner (like the tale of the Friar 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 iii? 
 Geusorinus de natali, cap. 12. reports how Asclepiades the physician helped 
 many frantic persons by this means, phreneticoruni mentes morbo turbatas — 
 Jason Pratensis, cap. de Mania, hath many examples, how Clinias and 
 Empedoelcs cured some desperately melancholy, and some mad, by this our 
 music. Which because it hath such excellent virtues, belike ^Horner brings 
 in I'liemius playing, and the Muses singing at the banquet of the gods. 
 Aristotle, Folit. I. 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, coyid. 567. 
 brought first out of Asia to Rome singing wenches, players, jesters, and all 
 
 1 Quodspiritus qui in cordeagitanttremulumetsubsaltantemrecipinnt aereminpectns, et inde excitantur, 
 ^ spiritu musculi moveutur, &c. " Arbores radicibus avulsK, &c. i* 51. Carew of Anthony, in descript. 
 Cornwall, saitii of whales, that they will corae and show themselves dancing at the sound of a trampet, fol. 
 3o, 1. et fol. 154. 2 book. iDe cervo, eqno, cane, urso idem compertum; musica atficiantur. 'Numen 
 inest numeris. "Ssepe graves morbos modulatum carmen abegit, Et desperatis coneiliavit opem. 
 
 t Lib. 5. cap. 7. Moerentibus mcerorem adimam, Istantem vero seipso reddam hilariorem, araantem calidiorera, 
 religiosum divine numine corrcptum, et ad Deos colendos paratioiem. " Natalis Comes Myth. lib. 4. cap. 
 Vi. » Lib. 5. de rep. Curat Musica furorem Sancti Viti. y Exilire e convivio. Cardan, snbtil. lib. 1j. 
 
 * Iliad. 1. aLibro y. cap. 1. i'saltrias, sambucisLriasque et convivalia ludoruin obleccamenta addaa 
 
 epulis ex Asia invexit in urbcm. 
 
Mem. 6. Subs. 4.] Mind rectified by Mirth. 369 
 
 kind of music to their feasts. Your princes, emperors, and persons of any 
 quality, maintain it in their courts; no mirth without music. Sir Thomas 
 More, in his absohite Utopian commonwealth, allows music as an appendix to 
 every meal, and that throughout, to all sorts. Epictetus calls mensam mutam 
 prcesepe, 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 Paris, 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 Bourbon 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 saltatione,is 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 w^ouldst 
 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, exet-cit. 274. " ''I am beyond all measure affected with music, I do 
 most wilUngly behold them dance, I am mightily detained and allured with 
 that grace and comeliness of fair women, I am weU 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 originally 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 pernicious, as a spur to a free horse wiU make him 
 run himself blind, or break his wind; Incitamentuin 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 amorous, ne ignis addatur igni, lest 
 one iire 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, Musica magis dementat quam vinum ; 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. lY. — Mirth and merry company, fair objects, remedies. 
 
 MiETH and merry company may not be separated from music, both con- 
 cerning and necessarily required in this business. " Mirth " (saith '' Yives) 
 " 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. 
 
 t Coraineua. « Ista libenter et magna cum voluptate spectare soleo. Et scio te illecebris hisce captura 
 iri et insuper tripudiaturum, baud dubiii demulcebere. **In musicis supra ontnem fidem capior et 
 
 oblector; choreas libeiitissime aspicio, pulchrarum foeminarum venustate detineor, otiari inter has solutua 
 curis possum. «;*. De legibus, 'Sympos. quest. 5. Musica multos magis dementat quam vinum. 
 
 B Animi morbi vel \ musica curantur vel inferuntur. '' Lib. 3. de anima. Lsetitia purgat sanguinem, 
 
 Taletudinem conscrrat, colorem inducit florestem, mtidom, gratum. 
 
 2 B 
 
370 Cure of MdancMy. . [Part. 2. Sec. 2. 
 
 Merryman, Dr. Diet, Dr. Quiet, ' whicli cure all diseases -Mens hilaris, 
 
 requies, moderata dieta. ^ Gomesius, proefat. lib. 3. desal. gen. is a gi'eat mag- 
 nifier of honest mirth, by which (saith he) " we cure many passions of the mind 
 in ourselves, and in our 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, oojnes 
 jucundus in via. pro vehieulo, as a waggon to him that is wearied on the way. 
 Jucunda cnnfabulatio, sales, joci, pleasant discourse, jests, conceits, mei-ry tales, 
 melliti verborum globuli, &a Fetronms, - Pliny, "Spondamis, "Cselius, and many 
 good authors plead, are that sole Nepenthes of Homer, Helena's bowl, Venus's 
 girdle, so renowned of old '• to expel grief and care, to cause mirth and glad- 
 ness of heart, if they be rightly understood, or seasonably applied. In a word, 
 
 " ■ Amor, Toluptas, Venus, gaudium, I " Gratification, pleasure, love, joy, 
 
 Jocus, Indus, sermo suavis, suaviatio." I Mii'th, sport, pleasant words and no alloy." 
 
 are the true Nepenthes. For 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 ' Mesne) 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 distx-act 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 
 Ehasis prescribes, "which will not let the mind be molested, a cup of good 
 drink now and then, hear 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," Ecclua. xxxvi. 22. ^Beauty 
 alone is a sovereign I'emedy against feai", 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 Meuelaus,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, quihus OGuli jucunde inoventur et animi, are most powerful means, obvia 
 ybrma, 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 j 
 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 virtntem corrotorat, juvenile corpus diu servat, vitara 
 prorogat, ingenium acuLt, et hominem negotiis quibuslibet aptiorera reddit. Schola tjatern. ^Dum 
 
 contumclia vacant et festiva lenitate mordent, mediocres aniini ^gritudines sanari solent, &c. ^De mor. 
 fol. 67. Amamus ideo eos qui sunt faceti et jucundi. °i Regim. sanit. part. 2. Kota quod amicus bonus et 
 dilectns socius, narrationibus suis jucundis superat omnem raelodiam. •'Lib. 21. cap. 27. » Comment, 
 in 4. Odyss. P Lib. 26. c. 15. 1 Homericum Ulud Nepenthes quod mcerorem tollit, et cuthimiam, et 
 
 hilaritatem parit. rPlaut. Bacch. • De aegritud. capitis. Omni modo generet laetitiam in iis, deiis quai 
 
 , audiuntur et videntui-, aut odorantur, aut gustantur, aut quocunque modo sentiri possunt, et aspectu for- 
 marum multi decoris et ornatfls, et negotiatione jucunda, etblandientibus ludis, et promissis distrahantur 
 eorum animi, de re aliqua quam timent et dolent. ' Utantnr venationibu^, ludis, jocis, amicorum 
 
 consortiis, quas non sinunt animum lairbari, vino et cantu et loci mutatione, etbiberla, et gandio, ex quibus 
 praBcipue delectantur. " Piso. ex fabulis et ludis quserenda delectatio. His versetur qui maxima gi'ati 
 
 sunt, cantus et chorea ad latitiam prosunt. * Prtecipue valet ad expellendam melancholiam stare in 
 
 cantibus, ludis, et sonis, et habitare cum familiaribus, et praBcipue cum puellis jucundis. j Par. 5. de 
 
 avocamentis, lib. de absolvendo luctu. ^Corporum complexus, cantus, ludi, formse, &c. "Circa 
 
 .hortos Epicuri frequentes. i Dypnosoph. lib. 10. Coronavit florido serto inceudeus odores, in culcitra 
 
 plumea collocavit dulciculam potionem propinans, paaltriam adduxit, &c. , 
 
Mem. 6. Subs. i. 'Mind rectified by Mirth. 371 
 
 crowned him with a garland of sweet-smelling flowers, in a fair perfumed closet 
 delicately set out, and after a portion or two of good drink, which he adminis- 
 tered, he brought in a beautiful young "wench that could playupon a lute, sing, 
 and dance," &c., TuUy, 3 Tu^c. scoSs at Epicurus, 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 person, 
 make frequent use of honest sports, companies, and recreations, ef incitandos 
 ad Venerem, as ^ Rodericus §, Fonseca will, aspectu et contactu pulclberrtraai-um 
 fcsminarum, 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. Dulce 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 
 Uqnor too, or else Theodoret belies him; so would old Cato, "TuUy 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 "'ride 
 
 a cockhorse with his children," equitare in a/rundine longd (though 
 
 Alcibiades scoffed at him fur 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 Lselius, 
 
 "« Qai ubi se a vulgo et scena in secreta remorant. 
 Virtus Scipiadai et mitis sapientia LlEli, 
 Nugari cum iUo, et discincci ludere, donee 
 Decoqueretur olus, soliti " 
 
 " Valorous Scipio and gentle Lselius, 
 Removed from the scene and rout so clamorous, 
 Were wont to recreate tliemselves their robes laid by 
 Wlillst supper by the cook was malting 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 light- 
 ness on the other, would surely say, there were two distinct persons in him." 
 Now methinkshe did well in it, though 'Salisburiensis be of opinion, that magis- 
 trates, senators, and grave men, should not descend to lighter sports, ne res- 
 publica ludere videatur : but as Themistocles, still keep a stern and constant 
 carriage. I commend Cosmo de' Medici and Castruocius 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 again, 
 qui sapit interdiu, vix unquam noctu desipit, he that is wise in the day may 
 dote a little in the night. Paulus Jovius 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 stuUitiam consUiis hrevem; and as °he said in an epigi'am to his wife, 
 I would have every man say to himself, or to his friend, 
 
 " Moll, once in pleasant company by chance, I Veil, if you will, your head, your soul reveal 
 
 I wished that you for company would dance : 
 
 Which yon refused, and said, yom" years require. 
 
 Now, matron-lilte, 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, 
 
 No deed, word, thought, your due devotion taint. 
 
 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 comer, 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 wauton, toying as an ape." 
 
 ' Ut reclinata suaviter in lectum puella, ic. * Tom. 2. consult. 85. " Epist. Fam. lib. 7. 22. 
 
 epist. Heri demum bene potus, seroque redierara. f Valer. Max. cap. 8. lib. 8. Interposita arundine 
 
 cruiibus suis, cum filtis ludens, ab Alcibiade risus est. e Hor. "^ Hominibus facetis, et kulis puerilibus 
 ultra modum deditus, adeo ut si cui in eo tam gravitatem quam levitatem considerare liceret, duas personas 
 distinctas in eo esse diceret. ' De nugis ourial. lib. 1. cap. 4. Magistratus et viri graves, a ludis ievioribus 
 arcendi. ^ Machiavel vita ^us. Ab amico reprehensus, quod prseter dignitatem tripudiis operam daret, 
 
 respondet, &c. ' There is a time for all things, to weep, laugh, mourn, dance, Eccles. iii. 4. m Hor. 
 
 " Sir John Harrington, Epigr. 60. • XiUcretia toto sis licet usiue die, Ihaiila nocte volp. 
 
372 Cure of Melancholy. [Part. 2. Sec. 2. 
 
 Those old "Greeks had their Lubentiam Deam, goddess of pleasure, and the 
 Lacedemonians, instructed from Lycurgus, did Deo Rimi sacrificare, after 
 their wars especially, and in times of peace, which was used in Thessaly, as 
 it appears by that of " Apuleiua, who was made an instrument of their laughter 
 himself : " 'Because laughter and merriment was to season their labours and 
 modester life." 'Risus enim divum 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, 
 gladiators, jesters, &c., as 'Suetonius relates of Tiberius, Dion of Commodus, 
 and so did the Greeks. Besides music, in Xenophon's Sympos. PMlippus 
 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 interpret 
 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 they fall a 
 dancing and courting their mistresses, till it be late in the night." Volateran 
 gives the same testimony of this island, commending our jovial manner of 
 entertainment and good mirth, and methinks he saith well, there is no harm 
 in it; long may they use it, and all such modest sports. Ctesias reports of a 
 Persian king, that had 150 maids attending at his table, to play, sing, and 
 dance by turns; and "Lil. Geraldus of an -^Egyptian prince, that kept nine 
 virgins still to wait upon him, and those of 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, quce 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, 1 " Feast often, and use friends not still so sad, 
 
 Quos nugse et risus, et joca salsajuvant." 1 Whosejests and merriments may make thee glad," 
 
 Use honest and chaste sports, scenical shows, plays, games; 'Accedant 
 juvenumque Chori, mistceque 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," IcetiticB caelum vos creavit: 
 " ''Again and again I request you to be merry, if any thing trouble your hearts, 
 or vex your souls, neglect and contemn it, '^let it pass. 'And this I enjoin- 
 yon, not as a divine alone, but as a physician; for without this mirth, which 
 is the life and quintessence of physio, medicines, and whatsoever is used and 
 applied to prolong the life of man, is dull, dead, and of no force." Dum/ata 
 sinunt, vivite Iceti (Seneca), I say be merry. 
 
 " f Nee lusibus virentem 
 
 Viduemus banc 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. , Eo quod risus esset laboris et 
 
 modesti victus condimentum. • Calcag. epig. • Cap. 61. In deliciis habuit scurras et adula- 
 
 tores. » Universa gens supra mortales eseteros conviviorum studiosissima. Ea enim per varias et exqui- 
 sitas dapes, interpositis musicis et joculatoribus, in multas s^epius boras estrahunt, ac subinde productis, 
 choreis et amoribus fceminarum indulgent, tkc. * Syntag. de Musis. y Atheneus, lib. 12 et 14 assiduis 
 mulierum vocibus, cantuque symphonic Palatium Persarum regis totum personabat. Jovius hist lib. 18. 
 ■ Eobanus Hessus. » Fracastorius. ' Vivite ergo leeti, amici, proeul ab angustia, vivite lajti '^'iterum 
 precor et obtestor, vivite Iffiti : illud quod cor urit, negligite. J Laitus in priesens animus'quod ultra 
 
 oderit curare. Hor. He was both Sacerdos et Jledicus. • Hsec autem non tam nt sacerdos, amici, 
 
 mando vobis, quam ut medicus ; nam absque hac una tanquam medicinarum vita, medicine omnes ad vitam 
 producendam adliibitas moriantur : vivite lajti. ' Locheus Anacreon. « Lucian. Necyomantia Tom 2 
 
Mem. C. Subs. 4.] 3fi>id rectified hy Jlirlh. 373 
 
 world over, even down to hell itself to seek content, and liis last farewell to 
 Meuippus, 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 aU things to be merry." 
 
 "Si Xumerus nti censet sine amore jocisque. 
 Nil est jucundujn, vivas in amore jocisqne."i 
 
 Nothing 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 Capivaocius 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 Cffisius, 
 "'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, wiU 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 bibunt solum, ranarum mare, 
 nihil coinedentes, like so many frogs in a puddle. 'Tis their sole exercise to 
 eat, and drink; to sacrifice to Volupia, Rumina, Edulica, Potina, Mellona, is 
 all their religion. They wish for Philoxenus' neck, Jupiter's trinoctium, 
 and that the sim would stand still as in Joshua's time, to satisfy their lust, 
 that they might dies noctesque pergrcecari et bibere. 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. 
 
 " ■> Invenies aiiquem cum percussore jacentem, 
 Permistum naiitis, aut fm'ibus, ant 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 bibejis, 
 et multa volens, &c. They drown their wits, seethe their brains in ale, con- 
 sume their fortunes, lose their time, weaken their temperatures, contract fi.lthy 
 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 help 
 to their undoing. ^ Quid refert morbo an ferro pereumvoe ruind'i ''When the 
 Black Prince went to set 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 difi'erence is between drowning and killing] As good be melancholy 
 
 t Omnia mundana nugas sestima. Hoc solum tola vita persequere, ut priesentibas bene compositis, 
 minime coriosus, aut ulla in re solicitus, quam plurimura potes vitam hilarem traducas. * "If the world 
 think that nothing can be happ3' without love and mirth, then live in love and jollity." ^ Hildesheim, 
 
 spicel. 2. de Mania, fol. 161. Studia literarum et animi perturbationes fugiat, et quantum potest jucunde 
 Tivat. iLib. de atra bile. Gravioribus curis ludos et facetias aliqiiando interpone, jocos, et quaa solent 
 animum relaxare. m Consil. 30. mala valetudo aucta et contracta est tristitia ac propterea exliilaratione 
 animi removenda. °Athen. dypnosoph. lib. 1. wjuveu. sat. 8. " You will find him beside some 
 
 cut-throat, along with sailors, or thic es, or runaways." PHor. " \\'hat does it signify whether I perish 
 
 by disease or by the sword ! " i Fi'ossard. hist. lib. 1. Hispani cum Anglorum vires ferre non possentj 
 
 in fugam se dederuut, &c. Praicipites in Uuvium se dederunt, nc in hoatium manus venii'ent. 
 
374 Cure of Melancholy. [Part. 2. Sec. 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 mulieres mefecerunt malam. Evil 
 company marred her, may they justly complain, bad companions have been 
 their bane, Eor, 'malus malujn 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. 
 
 Koctumos jures te fonnidare 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 venerium 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. 
 
 SuBSEGT. 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 '';he cure 
 of a discontented or troubled mind, how present a remedy they yield, and 
 many times a sole sufiicient 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, man)' have copiously written of this subject, Plato, Seneca, 
 Plutarch, Xenophon, Epictetus, Theophrastus, Xenocrates, Grantor, Lucian, 
 Boethius: and some of late, Sadoletus, Cardan, Budjeus, Stella, Petrarch, 
 Erasmus, besides Austin, Cyprian, Bernard, &c. And they so well, that as 
 Hierome in like case said, si nostrwm areret ingenium, de illorum, posset fon- 
 tibus 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 insuflScient 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,itcanuotchoose but give somecontent and comfort." 
 " ■"'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 stultce mentis hmc solaiia.^ 
 
 'Ter. »Hor. "Althoughyouswearthatyoudreaatlieniglit air." ^'airiiii, &^i0, "eitherdrink 
 
 or depart." » Lib. de lib. propriis. Hos libros scio mialtos spernere, nam felices Ms se non iDdieero 
 
 putant, mfelices ad solationem miserisB non sufflcere. Et tamen fellcibus tnoderationem dum inoonstan. 
 tiam humana; felicitatis docent, praistant ; Infelices si omnia recte aatimare Telint, felices reddero possunt 
 i» Nullum medieamentum omnes sanare potest; suntaffectus animi quiprorsus sunt insanabiles- non tamen 
 aitis opus sperm debet, aut mediciaa, aut phUosopWae. i " TUe insane consolations of a foolisii mind " 
 
Mem. 1. Subs. 1.] Remedies against Discontents. 375 
 
 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 heavyfor the departure 
 of his dear friend Cornelius Kufus, a Roman senator, wrote to his fellow Tiro 
 in like case, adhibe solatia, sed nova aliqua, sedfortia, qum audierim nunquam, 
 legerim nunquam : nam quae audivi, quce legi omnia, tanto dolore superantur, 
 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, 'tis 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, arid 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, ten-itories, 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 foHiince salo. No condition free, quisque sues patimur manes. Even 
 iu 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 
 qiiam, sorlem patiuntur omnes, Nemo recuset, •'''If it be common to aU, 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, Solamen 
 miseris socios habuisse doloris; 'tis not thy sole case, and why shouldst thou be 
 so impatient 1 " '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." " '' So it is 
 
 ySalast. Verba virtuteni non addant,nec imperatoris oratio facilfe timido fortera. 'Job cap. 16. 
 
 "Kpist. 13. lib. 1. b^jor. « Lib. 2. Essays, cap. 6. "^ Alium paupertas, alium ovbitas, hunc. morbi. 
 
 Ilium tiraor, alium injurias, hunc insidiiE, ilium uxor, filil distrahunt. Cardan. "Boethius, 1. i. met. .'>. 
 
 f Apuleius, 4. florid. Nihil homini tarn prosper^ datum divinitus, quin ei admixtum sit aliquid difficultatis, 
 in amplissima quaque lietitia subest quffidam queriinonia, conjugatione quadam mollis et fellis. s Si 
 
 omnes premantur, quis tu es qui solus evade: e cupis ab ea lege quae nerainem pra^terit ? cur te mortalera 
 factum et universi non orbis regem tieri non doles ? '• Puteanus, ep. 75. Neque cuiquara prfficipue dolendum 
 eo quod accidit univereis. ' Lorchan. Gallobelgicus, lib 3. Anno 1598. de Belgis. Euge! sedeheu inquia 
 quid agemus ? ubi pro Epithalamio Bellonse tlagellum, pro musica harmonia terribilem tituorum et tubarura 
 audias clangorem, pro tajdis nuptialibus, villarum, pagurum, urb um videas incendia ; ubiprojubilolamenta, 
 pro risu Actus aerem complent. ^ Ita est pvofecto, et qulsquis h:cc videre abnuis, huic seculo parura 
 
 aptus es, aut potius nostrorura omnium conditionem iguoras, quibus reciproco quodam nexu Iseta tristibus, 
 tristia lietis, iuvicem succedunt. 
 
376 Cure of Melancholy. [Part. 2. Sec. 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 quodfert necessitas, as 'TuUy deems out of an old poet, "that which 
 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 
 estjbrevisest. If it be long, 'tis light ; if grievous, it cannot last. It wiU 
 away, dies dolorern, 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, "Pand when they are once past, this commodity comes 
 of infelicity, it makes the rest of our life sweeter unto us:" '^Atque hceo olim 
 meminisse juvabit, " 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 tliink, the happiest of us all, to escape here with- 
 out some misfortunes, 
 
 -Usque adeb nulla est sincera voluptas, 
 
 Solicitumque aliquid laetis intervenit.- 
 
 Heaven and earth are much unlike : " ' Those heavenly bodies indeed are 
 freelyoarried in their orbs without anyimpediment or interruption, to continue 
 their course for innumerable ages, and make their conversions : but men are 
 urged with many diflSculties, and havediversehindrances,oppositionsstill cross- 
 ing, interrupting their endeavours and desires, and no raortal 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 nunquam perpetuo est bona. And as Minutius Felix, the Roman 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 omni parte beatum, 
 
 " There's no perfection, is so absolute, 
 That some impurity dotU 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, I'etrograde, in apogee, perigee, 
 
 'In Tusc. 6 vetere poeta. " Cardan, lib. 1. de consol. Est consolatlonia genus non leve, quod h 
 
 necessitate fit; sive t'eras, sivenon feras, ferendum est tamen. "Seneca. oOmnidolori 
 
 temunsestmedicina; ipsura luctum extinguit, injuriaa delet, omnis mali oblivionem adfert. PHabet 
 
 hoc quoque commodum omnis infelicitas, suaviorem vitain cum abierit relinquit. i Virg. 'Ovid. 
 
 " For tliere is no pleasure perfect, some anxiety always intervenes." ■ Lorchan. Sunt namque infera 
 
 superis, humana terrenis longe disparla. Etenim beatse mentes feruntur libera, et sine uUo impedimento, 
 Stella;, aitliereique orbes cursus et conversiones suaa jam sa'culis innumerabilibus constantissimfe conficiunt^ 
 verum homines magnis angustiis. Neque hac naturaj lege est quisquam mortalium solutus • Dionysius 
 Halicar. lib. 8. non euim unquara contigit, nee post homines natos uivenies qucnquam, cni omnia ex animi 
 sententia successerint, ita ut nulla in re fortuna Sit ei adversata. ^ Vit. Gonsalvi lib. ult Ut ducibus fatale 
 sit clarissimis a culpa sua, secus circumveniri cum malltia et invidia, imminutaque digiiitateper contumeliara 
 mori. ' In terris puruin ilium setherem non invenies, et ventos Krenos : nimbos potiua. nrocellaa calum- 
 niaa. Lips. cent. misc. ep. 8. ' r -, r "vo^oo, i,omii. 
 
Mem. 1. Subs. 1.] Remedies against Discontents. Z11 
 
 oriental, occidental, combust, feral, free, and as our astrologers will, have 
 tbeir 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, &c. So we rise and fall in this world, ebb and flow, in and out, 
 reared and dejected, lead a ti-oublesome 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, 
 " 'AH 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 
 on a heap to be equally divided, wouldst thou share alike, and take thy 
 portion ] or be as thou art 1 " 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, I " Well be't so then : you master soldier 
 Mereator; tu consultus modo, rusticns ; hinc vos, Shall be amercliant; you sir lawyer 
 Vos hinc mutatis discedite partibus ; eia A country gentleman ; go you to this, 
 
 Quid statis ? nolint." j That side you; "wliy 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, wl^ioh 
 they have, or ruminate on their adversity, but not once to tliink on their pros- 
 perity, not what they have, but what tliey 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." IIow many thousands want that which 
 thou hast ? ho w many myriads of poor slaves, captives, of such as work day and 
 night in coal-pits, tin-mines, with sore toil to maintain a poor Hviug, of such as 
 labour in body and mind, live in extreme anguish and pain, all which thou art 
 free from 1 fortunatos nhniuin 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- 
 lied, desine, intuensqiie in aliorum infortunia solare mentmti, comfort thyself 
 with other men's misfortunes, and as the moldiwarp in ^sop told the fox, com- 
 plaining for want of a tail, and the rest of his companions, tac&te, quando me 
 oculis captxi^m mdetis, 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 with 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, squis divisura portionibus, &o. 
 r Uor. ser. lib. 1. " Quod unusquisqne propria mala novit, aliorum nesclat, in causa est, ut se inter alios 
 
 miserum putet. Cardan, lib. 3. de consol. Plutarch, de consol. ad ApoUonium. "Quam multos putas 
 
 qui se coelo proximos putarent, totidem regulos, si de fortunae tuse reliquiis pars lis minima contingat. 
 Boeth. de consol. lib. 2. pros. 4. !■" You know the value of a thmg from wantmg more than from 
 
 enjoying it." « Hesiod. Esto quod es ; quod sunt alii, sine quemlibet esse ; Quod non e8,nolis; quod 
 
 potes esse, Telis. •^.Ji^opi 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. °Quicqaid vuU, habere neiiw potest, no man can have 
 what he will; lUud 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. cxxvi. 5. " As the furnace proveth the potter's vessel, so doth temptation 
 try men's thoughts," Eoclus. xxv. 5, 'tis for 'thy gooA, Periisses nisi periisses : 
 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 aljsit paleis sunt abdita grana, I " As tlireshiiig separates from straw the com, 
 Nos crux mundanis separat a paleis ; " | By crosses from the world's chaff are we bom." 
 
 'Tis the very same which ^Chrysostom comments, horn. 2. in 3 Mat. " Com 
 is not separated but by threshing, nor men from worldly impediments but by 
 tribulation." 'Tis that which ' Cyprian ingeminates, Ser. 4. de immort. 'Tis; 
 that which " Hierom, which all the fathers inculcate, " so we are catechised 
 for eternity." 'Tis that which the proverb insinuates. Noaamentum docM- 
 ineVttum ; 'tis that which all the world rings in our ears. Deus unicum 
 habet filium sine peccato, nullum, sinejlagello : 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 ierris via : 
 " 'and therefore perad venture 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 nudatis ? superata telliis 
 
 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, <fec. 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 thinlcs 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. fSi dormirent semper omnes, nuUus alio fajlicioresaet. Card. K Seneca de Ira. 
 
 Tlato, Axiocho. An ignoras vitam hanc peregrinationem, &c. quam sapientes cum gaudio percurrant ? 
 •Sic expedit; medicus non dat quod patiens vult, sed quod ipse bonum scit. ^ Frumentum non egieditur 
 nisi trituratum, &c. 'Non est pcena damnanris sed flagellum corngentis. mAd hiereditatera 
 
 aiternam sic erudimur. " Confess. 6. ^ Nauclerum tempestas, athietam 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 Dens asperuni fecit iter, ne dura delectantur in via, 
 
 obliviscantur eorum quai B,':int in patria. '"Boethius, 1. ^. 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." « Boetli. pro. ult. Manet spectator cunctorum desuper prasscius dens, bonis proemia, 
 malls supplicia dispensans. ' Lib. de provid. Voluptatem capiunt dii siquando magnos viros colluctaiitcs 
 cum calamitate vident. n Ecce spcctaculum Deo dignum. Vu' fortls mala fortuna compoaitus. 
 
Mem. 2.] Bemedies 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 fur tliee, give 
 thee thine heart's desire;" say with David, "God is our hope and strength, 
 in ti-oubles 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 Jerusalem, so is the Lord about his people, from hence- 
 forth and for ever." 
 
 MEMB. II. 
 
 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. 
 " ^ Seldom," saith Plutarch, " honesty and beauty dwell together," and often- 
 times under a tliread-bare coat lies an excellent understanding, smpe sub at- 
 tritd latitat sapientia veste. " Cori:i,elius 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, jjoor, dejected person, " they were all ready 
 to leave the church; but when they heard his voice they did admire him, 
 «.nd 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 Ampv.lUs jactans, d;c., grandia gradiens, and is ad- 
 mired in the world's opinion : Filis scepe cadus nobile nectar Imbet, 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 
 for 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 disoourseth 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 
 oculus deflorescit, when our bodily eyes are at worst, generally the eyes of 
 our sord see best. Some philosopihers 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, fiilsome in company, yet no man 
 so eloquent and pleasing in his works. jEsop 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- 
 ciiius Ficinus, Faber Stapulensis, a couple of dwarfs; "Melancthon a short 
 
 *lPet.v.7. Psal. Iv. 22. yRaro sub eodem lare honep.tas et forraa habitant. * Josephus Mns3u8 
 
 vita ejus. *Homuncio brevis, macilentus, umbra hu'ninis, &c. Ad stupi)rem ejus eruditionem et 
 
 eioquentiam admirati sunt. ^Hoy. liauct auas voluptates. <= Lib. 5. ad finem, Cfficua potest esse 
 
 sapiens et beatus, &c. •'In convivio, lib 'lb. • Joacliimus Camerarius, vit. ejus. 
 
380 Cure nf Melancholy. L^'^rt- 2. Sec. 3. 
 
 hard-favoured man, pa/rvus erat, sed magnus erat, &c., yet of incomparable 
 parts all three. '' Ignatius Loyola, the foun<ler of the Jesuits, by reason of a 
 hurt he received in his leg, at the siege of Parapeluna, the chief town of 
 Navarre ia Spain, unfit for wars, and leas 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 nonpenetral aninium, a wound hurts not the soul. Galba the emperor 
 was crook-backed, Epictctus lame : that great Alexander a little man of stature; 
 "Augustus Csesar of the same pitch; Agesilaus despicahili formd ; Boccharis 
 a most deformed prince as ever Egyjjt 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 1 ' Quid nisi pondus iiiers stoUdceque ferocia mentis, What in Osus and 
 Ephialtes (Neptune's sons in Homer), nine acres long 1 
 
 ""Qui ut magnus Orion, I " Lilce tall Orion stalking o'er the iiood : 
 
 Cum pedes incedit, medii per maxima ITerei When with his brawny breast he cuts the waves, 
 
 Stagna, viam findens humero supereminet undas." 1 His shoulder scarce the topmost billow laves." 
 
 What in Maximinus, Ajax, Caligula, and the rest of those great Zanzum- 
 mins, or gigantical Auakims, heavy, vast, barbarous lubbers ? 
 
 * " si membra tibi dant grandia Parcse, 
 
 Mentis eges ? " 
 
 Their body, saith " Lemnius, " is a burden to them, and their spirits not so 
 lively, nor they so erect and merry:" Non est in magna corpore mica salis: 
 a little diamond is more worth than a rooky 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 pre- 
 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 bdli 
 
 pusilli, little men are pretty : " Sed si bellus homo est Cotta, pv^illus homo est." 
 Sickness, diseases, trouble many, but without a cause; '""It may be 'tis for 
 the good of their souls:" Parsfatifuit, the flesh rebels against the spirit; that 
 which hui'ts 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 ns by the ear, and maketh us 
 know ourselves. ■• Pliny calls it, the sum of philosophy, " If we could but 
 pei'form that in our health, which we promise in our sickness." Quum injlrmi 
 sumus, ' optimi sumus; for "what sick man" (as ' Seoundus expostulates with 
 Eufus) " 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 woidd 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. iLih. 1. Corpore exili et despecto, sed 
 
 ingenio et prudentia longe ante se reges cfpteros prsveniens. ^ Alexander Gaguinis hist. Polandi«, 
 
 Corpore parvus eram, cubito vix altior imo, Sed tamen in parvo corpore magnus eram. * Ovid. ™ Virg. 
 jEnei. 10. *"lf the fates give you large proportions, do you not require faculties?" "Lib. 2. cap. 20. 
 
 Oncri est illis coi-poris moles, et spiritus minus vividi. o Corpore breves prudentiores quum coarctata sit 
 anima. Ingenio pollet cui vim natura negavit. p Multis ad salutem animie profuit corporis sgritudo, 
 
 Petrarch. q Lib. 7. Summa est totius Philosophic, si tales, &c. ' " When we are sick we are most 
 
 amiable." ■ Plinius, epist. 7. lib. Quem infirmum libido solicitat, aut avarltia, aut honores 1 nemini invidet, 
 neminem miratur, neminem despicit, sermone maligno non alitur. » Non terret princeus magistcl'. 
 
 parens, judex; at tegritudo superveniens, omnia correxit. * 
 
Mem. 2.] Remedies against Discontents. 381 
 
 witli good discretion, "Jovianus Pontanus caused this sliort 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, (fee, 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 thy 
 bed, as in an army, or at a sea fight:" aut vincelur, aui vincet, thou shalt be 
 rid at last. In the mean time, let it take its coui'se, thy mind is not any 
 way disabled. Bilibaldns Pirkimerus, senator to Charles the Fifth, ruled all 
 Germany, lying most part of his days 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 observes),if their birth be not answerable to their calling, and to their 
 follows, they are much abashed and ashamed of themselves. Some scorn their 
 own father and mother, deny brothers and sisters, 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, usui-ping 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; tliey 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? Tantanevos generis tenuitfiduciavestri?^ It is now 
 ens, a mere flash, a ceremony, a toy, a thing of nought. Consider the be- 
 ginning, present estate, progress, ending 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. Chytrseus Europ. deliciis. Lator, dolor, lefrritudo, luctus, servire supcrbis dominis, jugura ferre 
 ffuperstitionis, quos liabet charos sepelire, &c. condimenta vitse sunt. * Xon tara niari quam proilio 
 
 virtus, etiam lecto exhibetur ; vincetui' aut vincet; aut tu febrem relinques, aut ipsa te. Seneca, y Tullius 
 lib. 7. fam, ep. Vesicai morbo laborans, et uxinai mittenda; difflcultate tanta, ut vix incrcmentum caperet ; 
 repellebat hsc omnia animi gaudium ob memoriain inventonim. ^ Boetb. lib. 2. pr. 4. Huic sensiis 
 
 exuperat, sed est pudori degener sanguis. ■ Gaspar. Ens polit. thes. •> " Does such presumption in 
 
 your origin posse-ss you?" c Alii pro pecuniaemunt nobilitatem, alii illam lenocinio, alii veneficiis, alii 
 pamcidiis; multifl perditio nobilitate conciliat, plerique adalatione, detractione, calumniis, &c. Agrip. de 
 Tanit. sclent. <*£x homicldlo ssepe orta nobilltas etsti'eiiua cavniUcind. 
 
382 Cure of Melancholy. [Part. 2. Sec. 3. 
 
 a lord or an earl, aud his 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 honoui-s in his time, because they were 
 famous whore-mastera and sturdy drinkers; many come into this parchment- 
 row (so '^one calls it), by flattery or cozening; search your old families, and 
 you shall scarce find of a multitude (as ^neas Sylvius observes), qui sceleroitum, 
 non habent ortum, that have not a wicked beginning; aut quiviet doloeofas- 
 tigii non ascendunt, 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 
 means. " 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 dandies 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, "^Aut Pastor fait, aut illud quod dicere nolo." 
 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 ai't 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 countiy gentleman, and then he scraped it out of sheep, &o. 
 
 And you are the heir of all his virtues, fortunes, titles; so then, what is 
 your gentry, but as Hierom saith, Opes antiqum, inveterate 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 
 mcreaseth it. Those Eoman knights were so called, if they could dispend 
 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 oflace, to be knights, or 
 fine for it, as one observes, ^nobilkn-um ex censu judicant, our nobles are mea- 
 sured by their means. And what now is the object of honour? What main- 
 tains our gently but wealth ? "Nohilitas sine re projects, vilior alga. Without 
 means gentry is naught worth, nothing so contemptible and base. "DispUtare 
 de nobihtate generis, sine divitiis, est disputare de nobilitate stercoris, saith 
 Nevisanus the lawyer, to dispute of gentry -without wealth, is (saviag 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, he 
 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- 
 
 'Sat Mcnlp. e c-.im enim hos dici nob.les videmus qm divitiis abmSt duS v?ro raro riVtu i^' sant 
 comites, quis non videt ortum nobilitatis degenerem ! llunc usura; c,i 1r7,r,t ili„m .J.?r^ ™ ™"' ^u. 
 
 yeneflclis ditatus, iUe adulationibus, huio adulteririuc, um prabin Mmml i m/n"^?,.^ proditiones; hic 
 
 spsz£ss^f-:'^"^^^;Si^Si?irii£::5v 
 
Mem. 2.] Remedies against Biscontents. 383 
 
 leries, porches, windows, on bowls, platters, coaches, in tombs, churches, men's 
 sleeves, &c. "^If 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, i insult, 
 scorn, strut, contemn others, and use a little mimical and apish compliment 
 above the rest, he is a complete, {Egregiam vero 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 mguinis mandpium, a slave to his lust and 
 belly, soldque libidine 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 Rheims superstitious, they of Lyons treacherous, of 
 Normandy proud, of Picardy insolent," &o. We may generally conclude, the 
 greater men, the more vicious. In fine, as '.^iieas Sylvius adds, "they are 
 most part miserable, sottish, and filthy fellows, like the walls of their houses, 
 ■fiiir without, foul within." What dost thou vaunt of now 1 " "What dost 
 thou gape and wonder at 1 admire him for his brave apparel, horses, dogs, fine 
 houses, manors, orchards, gardens, walks ? 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, which 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 Ragusian commonwealth, Switzers, and the 
 united provinces, in all their aristocracies, or democratical monarchies (if I 
 may so call them), exclude all these degrees of hereditaiy honours^ and will 
 admit of none to bear ofiice, 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; nohilitas ut olvm ah officio, nan a natura, 
 as in Israel of old, and their ofiice 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 morel iov p lures solem orientem, we 
 adore the sun rising most part ; and how much better is it to say. Ego ineis 
 majoriitus virtute prwluxi (I have outshone my ancestors in virtues), to boast 
 
 POmniiim nobilium sufficientia in eo probatnr si venatica rioverint, si aleam, si corporis "vires ingentibus 
 poculis commonstrent, si naturie robur numerosa venere probent, &c. *i Difficile est, ut non sit superbua 
 dives, Austin, ser. 24. 'Nobilitas nihil aliud n:si iniprobitas, furor, rapina, latrocinium, liomicidium, luxus, 
 venatio, violentia, &c. 'The fool took away my lord in the mask, 'twas apposite. 'De miser, 
 
 curial. Miseri sunt, inepti sunt, turpea sunt, rauiti ut parietes jedjum suarum speciosi. " Miraris aureas 
 vestea, equos, canes, ordinem famulurum, lautas mciis.is, ades, villas, priedia, piscinas, sylvas, &c. hajc 
 omnia stultus assequi potest. Pandalus noster lenocinio nobibtatus est. jEneas Sylvius. * Bellonius, 
 
 ■ observ. lib. 2. y Mat. Eiccios, lib. 1 . cap. 3. Ad regendam remp. soli dootore-i, aut licentlall adsciscuntur, 
 
884 Cure nf Melancholy. [Part- 2. Sec. 5. 
 
 himself of his virtues, than of his birth? Cathesbeius, sultan of Egypt and 
 Syria, was by his condition ;i shivo, but for worth, valour, and manhood second 
 to no king, and for that cause (as ^ Jovius writes) 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, PhiUippus 
 Arabs, Maximinus, Probus, Aurelius, &c., from common soldiers became 
 emperors, Cato, Cincinnatus, &c., consuls. Pius Secundus, Sixtus Qumtus. 
 Johan Secundus, Nicholas Quintus, &c., popes. Socrates, Virgil, Horace, 
 libertina parte natus. " The kings of Denmark fetch their pedigree, as some 
 say, from one XJlfo, 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, 
 Romulus, Alexander (by Olympia's confession), Themistocles, Jugurtha, King 
 Arthur, William the Conqueror, Homer, Demosthenes, P.Lumbard, P.Comes- 
 tor, Bartholus, Adrian the fourth Pope, &c., 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 Subtletie.s, 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 
 earth, 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 prcetefi-eundum, maxi- 
 morum virorum plerosque patres ignoratos, matres impudicas fuisse.' " 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 TuUy for being Arpinas, an upstart 1 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 bom 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. Schalichins, "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- 
 minus 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, caeterum acer bello, et animi magnitudine maximomm regnm nemini 
 secundus : ob hjec a Mameluchis in regera electus. ■ Glaus Magnus, lib. 18. Saxo Grammaticus, 
 
 a quo rex Sueno et cffltera Danorum regum stemmata. '^ Seneca de Cuntro. Fhilos. epist. " Corpore 
 
 sunt et animo fortiores spurii, plerumque ob amoiis vehementiam, semir.is crass., &c. d Vita Castniccii. 
 Kec praater vationem mirum viderl debet, si quis rem considerare veiit, omnes eos vel saltern maximam 
 partem, qui in hoc terraruni orbe res praestantiores aggressi sunt, atque inter c;Bteros fcvi sui heroas excel- 
 lucrunt, autobscuro, aut abjecto loco editos, et prognatos fuisse abjectis parentibus. Eorum egoCatalo^um 
 infinitum reeensere possem. « Exercit. 26o. ^ " It is a thing deserving of our notice, that most great 
 men were born in obscurity, and of unchaste mothers." g Flor. hist. 1. 3. Quod si nudos nos conspici 
 
 ontingat, omnium una eademque erit facies ; nam si ipsi nostras, nos eorum vestes induamus, nos, &c. 
 Ut merito dicam, quod sirapliciter sentiara, Faulum Schalichium scriptorem, et doctorem, pluris facio 
 quam comitcm Hunnorum, et Baronem Skradinura ; lincycIopa:diam tuam et orbem disciplinarum omnibus 
 provincis antefero. Balffius, epist. nuncupat. ad 5 cent, ultimam script. Brit. i Prsefat. hist. lib. 1. 
 
 virtute tua m^jor, quam aut Hetrusci imperii fortuna, aut numerosaj et decora; prolis faUicitate beatior evadis, 
 k Curtius. 
 
Mem. 2.] Hem/idies against Discontents. 
 
 385 
 
 worth, to be morally noble, which is prefi-iToil 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 Deg:nen;s Neoptolemi, as niaiiy brave nobles 
 are, only wise because rich, otherwise idiots, illitei'ate, unfit for ajiy manner of 
 service? "Udalricus, Earl of Cilia, upbraided John Huniadcs with the base- 
 ness of his birth, but he replied, in to Ciliensis comitatus tin-pile/- extingtulur, in 
 vie gloriose Bistricensis exoritur. thine earldom is consumed v/itii 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 thyself: 
 quod prodest, Pontice, longo stemmate censeri? ifec. T conclude, hast thou a 
 sound body, and a good soul, good bringing up? Art thou virtuous, honest, 
 learned, well-qualified, religious, are thy conditions good ? — thou art a truo 
 
 nobleman, perfectly noble, although born of Thersites — dum m'ido tii sis ■ 
 
 ^cvcidcB siniilis, non natus, sedfactus, noble %ar i^oyrjv, " "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 then, thou 
 art a gentleman all the world over, and shalt be honoured, when as he, strip 
 him of his fine clothes, ■'dispossess him of his wealth, is a funge (which ''Poly- 
 nicesin his banishment found true by experience, gentry was not esteemed) like 
 a piece of coin in another countr}'-, that no man will take, and shall be con- 
 temned. Once more, though thou be a barbarian, bom 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 terrce filiiLs, or upstart, insult at this which I have said, no worthy 
 gentleman take oifence. 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 m.e 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, &c., 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 
 greatness by the confluence of sixty navigable rivers, it vanisheth in conclusion, 
 Joseth his name, and is suddenly swallowed up of the Euxine sea: I may say 
 of our greatest families, they were mean at first, augmented by rich marriages, 
 purchases, offices, they continue for soiuo 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, 
 
 * "nee enim feroces 
 
 Progenei-ant aquilai columbas." 
 
 And although the nobility of our times be much like our coins, more in number 
 and value, but less in weight and goodness, with finer stamjjs, cuts, or outsides 
 
 ' Bodine de rep. lib. 3. cap. 8, >" J^neas Silvius, lib. 2. cap. 29. " " If children be proud, 
 
 haughty, foolish, tiiey defile tlie nobility of their kindred," Eccl, x.xii. 8. oCujiis possessio nee furto 
 
 eri]ii, nee incendio absiuiii, nee aqiiarum voragine absorber!, vel vi morbi destrui potest. p Send thein 
 
 both to sonic strange place naked, ad ignotos, as Aristippus said, you shall .ice the difference. Bacon's 
 Kssays. iFainiliKi splendor nihil opis attulit, &c. '■l-'luvius hie illustris, huniauarum rci'ura imago, 
 quai'parvis ductjc sub initiis, in inimensum crescunt, et subito evaneseunt. Exilis hie prinio lluvius, hi ad- 
 mirandara magnitudinem e.Kcreseit, tandemque in marl Euxino evanescit. I. Stucklus pei'eg. mar. Kuxini. 
 • " For fierce eagles do not procreate timid rmg-doves." 
 
 2c 
 
386 Care of MelancUohj. [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, heroioal, and generous spirit, than that vulgus hommum, 
 those ordinary boors and jjeasants, 5111 adeo improbi, agrestes, e« iiiculti plerum- 
 que sunt, ne dicam mcdiciosi, ut nemini ullum humanitatis officium prcestent,^ lie 
 ipsi Deo si advenerit, as 'one observes of them, a rude, bi-utish, uncivil, wild, 
 a currish generation, cruel and malicious, incapable of discipline, and such as 
 have scarce common sense. And it may bo generally spoken of all, which 
 'Lemnius the physician said of his travel into England, the common people 
 were silly, sullen, dogged clowns, sed mitior nobililas, ad omne humanitatis 
 qfficium paratissima, the gentlemen were courteous and civil. If it so fall out 
 (as often it doth) that such peasants are preferred by reason of their 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 savour of the stock whence he came, and that innate 
 rusticity can hardly be shaken off. 
 
 " " Licet superbns aml^ulet pecunia, 
 Fortiina non mutat 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 afiected fantastical carriage, a tailor-like spruceness, a peculiar garb in all 
 their proceedings; choicer than ordinary in his diet, and as 'Ilierome well 
 describes such a one to his Nepotian; "An upstart born in a base cottage, 
 that scarce at first had coarse bread to fill his hungry guts, must now feed on 
 kickshaws and made dishes, will have all variety of flesh and fish, the best 
 oysters," &c. A beggar's brat will be commonly laore scornful, imperious, 
 insulting, insolent, thaij another man of his rank : " Nothing so intolerable aa 
 a fortunate fool," as ''Tully found out long since out of his experience; Aspe- 
 ritts nihil est humili cum surgit in altum, set a beggar on horseback, and he 
 will ride a gallop, i\, gallop, &o. 
 
 " ■ deSLPvit in omnes 
 
 Dum se posse putat, nee bellua sffivior ulla est, 
 Quam servi rabies in libera colla furentis;" 
 
 he forgets what he was, domineers, (fee, 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, vatis; yet stUl 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 are 
 most worthy of their honour, politice nobiles, and well deserve it. Many of our 
 nobility so born (which one said- of Hephsestion, Ptolemeus, Selencus, 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 "SeselUus's mind, that they ought to be preferred (if capable) before others, 
 " as being uobly 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 re.spected, 
 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, mosteminent, 
 and well deserving for their worth, wisdom, learning, virtue, valour, integrity; 
 
 "Sabinus in 6. Ovid. Met. fab 4 * Lib. I . de 4. Comple^ionibus. "> Hor. ep. Od. 2. "And 
 
 altliougb he boast of his wealrJi, Fortune has not changed bis nature." « Lib. 2. ep. 15. Natus snrdidc 
 tuguriolo et panpere domo, lui vix milio rugientem ventrem, &o. y Nihil fortunate Inslplente intolerabilius. 
 ■ Claud. 1. 8. in Eutrop. " Lib. 1 . de Hop. Gal. Quoniam et commodiore nt.-.ntur coiiditione, et honestiore 
 loco n.iti, jam inde ii parvulis ad morum civilitatem educati sunt, et assuefacti 
 
Mom. 3.] liemedies against Discontents. 387 
 
 excellent members an J 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. Bt sic demonstratur, quod erat demonstrandum. 
 
 ME JIB. III. 
 
 Against Poverty and Want, with such other Adversities. 
 
 OxE of the greatest miseries that can befal a man, in the world's esteem, is 
 poverty or want, which makes men steal, bear false witness, swear, forswear, 
 contend, murder and rebel, which breaketh sleep, and causeth death itself 
 ouosn --viai /SaoirEjo'i/ sgn (po^riov, no burden (saith ''Menander) so intolerable 
 as poverty : it makes men desperate, it erects and dejects, census honores, census 
 amicitias; money m.akes, but poverty mars, &c. 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, missrable, 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, aiad yet possessing all things," 1 Cor. vi. 10. Your great 
 Philosophers have been voluntarily poor, not only Clu-istians, but many others. 
 Crates Thebanus was adored for a god in Athens, '"'a, nobleman by birth, 
 many servants he had, an honourable attendance, miich wealth, many manors, 
 fine 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 Fabricii will be ever re- 
 nowned for contempt 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. Riches 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 qitidem bonis, saith Austin, ne quis mala cestimei : malis autem ne quis 
 '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 natural 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 
 
 ^^Xullum paupertate gravius onu3. "We quis irse divina; judiciiira putaret, ant paupertas exosa foret. 
 Gual:. in cap, 2. ver. 18. Luce. & Inter proceres Tliebanos numeratus, lectum habuit genus, frequens 
 
 fdinuUtium, domus ainplas, .fee. Apuleius Florid. 1.4. « F. Blesensis, ep. 72. et 232. oblatos respui 
 
 hoiiorea e.\ onere metiens ; motus ambitio.sos rogatus non ivi, &c. 'Sudat pauper foras in opere, dives in 
 cogitatione; liic os apsvit oscitatione, ills ructatione; gi-aviijs ille fastidio, quam liic inedia cruciatur. 
 ' Rer. ser. e In Hysperchen. Natura a:qaa est, puerosque videmus mendicorum nalla ex parte regura filiis 
 (liisimiles, plerunique sanlores. 
 
388 Cure of MelancMy. [Part. 2. Sec. 3. 
 
 variety of dishes, better fare, sweet wine, pleasant sauce, dainty music, gay 
 clothes, lords it bravely out, &c., and all that which Misillus admired _ in 
 " Lucian ; but with them he hath the gout, dropsies, apoplexies, palsies, 
 stone, pox, rheums, catarrhs, crudities, oppilations, ' melancholy, &c., lust enters 
 in, anger, ambition, according to " Chrysostom, " the sequel of i-iches is pride, 
 riot, intemperance, arrogancy, fury, and all irrational courses." 
 
 " 1 turpi fregerunt specula luxu 
 
 Divitia3 moUes, " • 
 
 ■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 Rome, 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 si pateant pectora divitmn, I " that their breasts were but conspicuous, 
 Quantos intus subliiiiis agit How full of fear within, how furious I 
 
 Forlunametus ! Brutia Coro The narrow seas are not so boisterous." 
 
 Pulsante fretum mitior unda est." J 
 
 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, feai's, 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 augctur improbitas, the 
 wealthier, the more dishonest. ■" 'He is exposed to hatred, envy, peril and 
 treason, fear of death, degradation,'' &c., 'tis lubnca statio et proximaprcedpitio, 
 and the higher he climbs, the greater is his fall. 
 
 " * celsa3 graviore casu 
 
 Decidunt turres, feriuntque bummos 
 Fulgm-a montes," 
 
 the lightning commonly sets on fire the highest towers j "in the more 
 eminent place he is, the more subject to fall. 
 
 "Rumpitur innumeris arbos uberrima pomis, 
 Et subito nimias prEecipitantur 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. hwpem 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 gravior, 
 
 h Gallo Tom. 2. lEt fe contubernio foedi atque olidi ventris mors tandem educit. Seneca, ep. 103. 
 
 i^Divitiarum sequela, luxus, intemperies, arrogantia, superbia, furor injustus, omnisque in'ationabilis 
 motus. ' J uven. Sat. 6. " J?:fFeminate riches have destroyed the age by the introduction of shameful 
 
 luxury." " Saturn. Kpist. » Vos quldem divites putatis felices, sed nescitis eorum miserlas. ">Kt 
 quota pars hsec eorum qua istos discruciant ? si nossetis raetus et curas, quibus obnoxii sunt, planfe fugi- 
 endas vobis divitias exiatimaretis. p Seneca in Here, ffiteo. q Et diis similes stulta cogitatio facit. 
 
 rjFIammasimul libidinis ingreditur; ira, furor et superbia, divitiarum sequela. Chrys. ■Omnium oculis, 
 odio, insidiis expositus, semper solicitus, fortunse ludibrium. t Hor. 2. 1. od. 10. t Quid me felicera 
 
 totiesjactastis, amici! Qui cccidit, stabili non fuit ille loco. Boeth. »Utpostquam Impingnatifueriut, 
 
 devorentur. 
 
'Mam. 3.] 
 
 Remedies against Discontents. 
 
 389 
 
 honour 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?" Ecoles. iv. 10. 
 
 " y Jlillia fmmenti tua triverit area centum^ 
 
 Non tuu3 hiuc capiet venter plus quaiu meus"— 
 
 "an evil sickness," Solomon calls it, "and reserved to them for an evil," 12 
 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. divitice 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, &c. " As often as 
 you shall see a man abounding in wealth," qui genimis bibit 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 otlier side, a poor man is not miserable, if he be good, but therefore 
 happy, that those evil occasions are taken from him." 
 
 » Non possidentera multa vocaveris 
 Eccte beatuin; rectius occupat 
 Noraen beati, qui deoruni 
 Muneribus sapienter uti, 
 Duramque callet paupericm pabi, 
 Pejusque letho flu^^itium timet." 
 
 "He is not happy that is rich, 
 
 And hath tlie world at will, 
 But he that wisely can God's gifta 
 
 Possess and use them still : 
 That suffers and with patieuco 
 
 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 of.her men? 
 
 " •> Non enim gazas, neque eonsularls 
 Suinmovet lictormiseros 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 [bln'd." 
 
 Their high-roofed houses, witli huge beams com- 
 
 'Tis not his wealth can vindicate him, let him have Job's inventory, sint Crcesi 
 et Crassi licet, non lios Pactolus aureas undas agens, eripiat unquam e miseriis, 
 Croesus or rich Crassus cannot now command health, or get himself a stomach. 
 " "His woi'ship," 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, 
 aud tlie poorest servant that he keeps doth continually feast." 'Tis 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 liim from 
 inward fears and cares. 
 
 "Reveraqne metushominum, curseque sequaces 
 Nee metuunt fremitus armorum, aut ferrca tela, 
 Audacterque inter reges, regumque potentes 
 Versantur, neque fulgorem reverentur ah 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, grasc. affect, rap. deprovidentia; quo- 
 tiescunque divitiis atfluentem hominem videmus, eumque pessimum, ne quaso hunc beatissimum putenius, 
 sed infelicem censeamus, &e. u Hor. 1. 2. Od. 2. bHor. lib. 2. "Florid, lib. 4. Dives ill^iUu 
 
 interdicitur, el in omni copia sua cibum non accipit, cum interea totum ejus servitium hiiare sit, ai*iUO 
 epuletur. "^Epiat. 115. 
 
390 Cure of Melanclwly. [Part. 2. Sec. 3. 
 
 Look Low- many servants he hath, and so many enemies he suspects ; for liberty 
 he entertains ambition; his pleasures are no pleasures; and that wliich is 
 worst, he cannot be private or enjoy himself as other men do, his state is a 
 servitiide. "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, we majestatis dignitas evilescat, 
 as our China kings, of Borneo, and Tartaiian Chams, those aurea mancijna, 
 are said to do, seldom or never seen abroad, ut inajor sit hominum erga se ohser- 
 vantia, which the "^ Persian kings so precisely observed of old. A poor man 
 takes mose delight in an ordinary meal's meat, which he hath but seldom, than 
 they do with all their exotic dainties and continual viands ^ Quippe voluptatem 
 commendat rarior usus, 'tis the rarity and necessity tliat makes a thing accept- 
 able and pleasant. Darius, put to flight by Alexander, drank puddle water to 
 quench his thirst, and it was pleasauter, he swore, than any wine or mead. All 
 excess, as ^Epictetus argues, will cause a dislike; sweet will be sour, which 
 made tliat 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 fi.sh, 
 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 prisons. 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 bibitur venemtm, 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 parasitum, 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? 
 
 "" Num tibi cum fauces urit sitis, aurca quseris 
 Pocula?" 
 
 Doth a man that is adry desire to drink in gold? Doth not a cloth suit be- 
 come him as well, and keep him as warm, as all their silks, satins, damasks, 
 tafieties 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 thoa 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 difierence. 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 muckhiil, and there lies. The rich man 
 lives like Dives jovially here on earth, temuleiUus 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 milu curto Ire licet mulo vel si libet usque Tarentum. ' Brisonius. s Si modum excesseris, 
 suavissima sunt molesta h Et in cupidiis enl«, coquus et pueri illotis inanibus ab e.'iouerationc ventris 
 
 omuM traotant, ic. Cardan. 1. 8. cap. «. de rerum varietate. . Epist kPlin lih%7 „m i 
 
 1 Zo.mvas 3, annal. mriutarch. vit. egiis. "Hor. Ser. lib. 1. Sat. 2. "Cap.' 30 Sam 
 
 vestcm bis mduit. '^ uimaui 
 
^lem. 3.] Remedies ayai.xaC Disont^ids. 391 
 
 perislietli like a beast," verse 20. "his way utters Lis folly," verse 13. male 
 partainale dilabuntur; "like sheep they lie in the grave," verse 14. I'unclu 
 dis.:endu,nt ad infarniun, " they spend their days in. wealth, and go suddenly 
 down to hell," Job sxi. 13. For all physicians and medicines enforcing na- 
 ture, a swooning wife, families' complaints, friends' tears, dirges, nrasse.s, 
 nenias, funerals, for all orations, counterfeit hired acclamations, erjogiums, 
 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 infernus os suu')n), and a poor man's 
 curse : his memory stinks like the snuff of a candle when it is put out j 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." 
 
 "sQuid dignura storidis mentibi* imprecer! 
 Opes, honores ambiaiit : 
 Et cum falsa gravi mole parayerint. 
 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), fortunatos nimium bona si sua noriiit: happy 
 thoy 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 innoceiacy, 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, curse, a 
 sign of God's hatred, ipswm scelus, damned villainy itself, 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 lace 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 ^fm-tunce ieluin, non culpa}, 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.^i, yet in 
 God's sight peradventure thy better, my soul is more precious, and I dearer 
 unto him. Etiam servi diis cures sunt, as Evangelus at large proves in Ma- 
 crobius, the meanest servant is most precious in lus 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 Miissa, Domitian's Par- 
 thenius, a favourite, a golden slave; thou coverest thy floors with marble, thy 
 roofs with gold, thy walls with statues, fine pictures, curious hangings, &c., 
 
 PAdgenerura Cereris sine casde et sanguine panel deseendu'^t reges, et sicca morte tyranni. q "God 
 
 shall deliver his soul from the power of tlie grave," Psal. sllx, 15. r Cuntempl. Idiot. Cap. 37. divltiaruni 
 acqulsitio magni laboris, po^sessio magni timoris, aniissio niagni doloris. ■ Uoethius de consol. phil. 1. 3. 
 " Huw contemptible stolid minds ! They covet riches and titles, and when they have obtained these com- 
 modities of false weight and measures, then, and not before, they understand what Is truly valuable." 
 tAu:itln in Ps. Ixxvi. omnis Philosophiaj magistra, ad coeliim via "BonjE mentis soror paupertas. 
 
 * PjEd.igoga pletatis sobria, pLa mater, cultu simple.'c, habitu secura, consilio benesuada. Apul. y Cardan. 
 Opprobrium non est paupertas : quod latro eripit, aut pater non reliquit, cur mihi vit o daretur, si fortuna 
 dlvitias invidlt? non aiiullje, non, &c. * Tully. » bipist. 71. servus, summe homo; servus sum, iramo 
 
 contubernalis, servus sum, at humilis amicus, immo couservus si cogitaveris. 
 
3'J2 Cure of Mdanchulij. [Part. 2. Sec. 3. 
 
 •what of all this? calcas ojyes, &c., -what's all this to true happiness? I live and 
 breathe under that glorious heavfii, that august capitol of nature, enjoy the 
 brightness of stars, that clear light of s.m and moon, those infinite creatures, 
 plants, birds, beasts, fishes, herbs, all that sea and land afford, far surpassing all 
 that art and opulentia can give. 1 am free, and which *> Seneca said of Rome, 
 cuhnen liberos texit, sub marmo're el auro postea servitus hahitavit, thou hast 
 Amaliheae cornu, plenty, pleasure, the world at will, I am despicable and poor; 
 but a word over.shot, a blow in choler, a game at tables, a loss at sea, a sud- 
 den fire, the prince's dislike, a little sickness, &o., may make us equal in an 
 instant ; howsoever take thy time, triumph and insult awhile, cinis 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 T 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; " he that mooketh the poor, reproacheth him that made him," Prov. 
 xi. 5. "and he that rejoiceth at aflfliotion, shall not be unpunished." For the 
 rest, the poorer thou art, the happier thou art, ditior est, at non 'inelior, saith 
 "Epictetus, he is richer, not better than thou art, not so free from lust, envy, 
 hatred, ambition. 
 
 " Beatus ille qui procul negotiis 
 Paternarura bobus 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, nee curam pascit inanem 
 Securus giib 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 Ottomon's and Austria is all one to him; he inquires 
 not after colonies or new discoveries; whether Peter were at Rome, or Constan- 
 tino's donation 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 invasion?, factions or emulations; 
 
 "fiFoelix ille aninii, divisque simillimus ipsis, 
 Quern non mordaci resplendens gloria fueo 
 Solicitat, non fastosi mala gaudia luxus, 
 Sed tacitos sinit ire dies, et paupere cultu 
 i»Exigitinnocu3etranquilla silentia vitie." 
 
 "A happy s'lul, and like to God himself, 
 Whom not vain glory macerates or sti ife, 
 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 afiliction 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) 
 between LaploUy 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 
 
 b Epist. 66 et 90. ePanormitan. rebus gestis Alph. <* Lib. 4. num. 218. quidam dcprehensus quod 
 
 sederet luco nobilium, mea nobilitas, ait, est circa caput, vestra declinat ad caudam. cTanto beatior cs, 
 
 quanto collectior. f Non amoribus inservit, non appetit honores, et qualitercunque relictus satis liabct, 
 
 liominem se esse meminit, invidet iiemini, neminem despicit, neminem miratur, sermonibus inalignis non 
 attend t aut alitur. Plinius. sFolitianus in rustico. b Gyges, regno Lydiffi intiatus, sciscitatum misit 
 Apnllincm, an quis mortalium se ielicior esset. Aglaium Areadum pauperrimum Apollo pr.etulit, qui ter- 
 minus agri suj nniKiuam exeesscrat, rare suo contentns. ^'a]. lib. I. c 7. MIor. haic est \'ita solutorum 
 iiiiseraaiiibitioiic, graviiiue. kAmosyi. 1 Prajfat. lib. 7. Odit naturam quod infra deos sit; irascitur 
 diis quod quis illi auteeedat. 
 
Mem. 3.] Hemedies against Discontents. 393 
 
 with 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 far 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 jorince, why not a monarch, why not an emperor? Why should one 
 man have so much more than his fellows, one have all, another nothing 1 Why 
 should one man be a slave or drudge to another 1 One surfeit, another starve, 
 one live at ease, another labour, without any hope of better fortune 1 Thus 
 they gnimble, mutter, and repine: not considering that inconstancy of human 
 affairs, judicially conferring one condition with another, or well weighing their 
 own 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 present, 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 barbarLsm, 
 a den of thieves. Germany then, saith Tacitiis, was iucult and horrid, now full 
 of magnificent cities: Athens, Corinth, Carthage, how flourishing cities, now 
 buried in their own ruins! Corvorwn, ferarum, aprorum etbestiarum lustra, 
 like so many wildernesses, a receptacle of wild beasts. Yenice, a poor fisher- 
 town; Paris, London, small cottages in Csesar's time, now most noble empo- 
 riums. Valois, Plantagenet, and Scaliger how fortunate fiimilies, 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 sou's a beggar. Thou art a poor 
 servile drudge, Fcex pojmli, a very slave, thy son may come to be a prince, 
 with Maximinus, Agathocles, (fee, a senator, a general of an army; thou 
 standest bare to him now, workest for him, drudgest for him and his, takest aa 
 alms of him: stay but a little, and his next heir peradventure shall consume all 
 with riot, be degraded, thou exalted, and he shall beg of thee. Thou shalt be 
 his most honourable pati'on, he thy devout servant, his posterity shall run, ride, 
 and do as much for thine, as it was with ""Frisgobald 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 veuit; - 
 
 Xam propria; telluris lierum natura, neque ilium, 
 Nee niL*, nee quenquam statuit ; nos expulit iUe ; 
 II. um ant nequities, aut yati'i inseitia jui-is." 
 
 " have we liv'cl at a more fmjj^l rate 
 
 Since this new sti-anger seiz'd on our estate ? 
 
 Natui'e will no perpetual heir assign, 
 
 Or make the larm his property or mine. 
 
 He turn'd us out ; but follies all his own, 
 
 Or law-suits and their knaveries yet nnkno'^vn, 
 
 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. 
 
 "Xunc ager Umbreni sub nomine, nuper Ofelli 
 Dietus erat, nulli proprius, sed cedit in usum 
 Nune mihi, nunc aliis; " 
 
 " The farm, onee mine, now bears Umbrenus' name; 
 The use .done, not property, we claim ; 
 Then he not with your present lot deprest, 
 And meet the futm*e with undaunted breast ; " 
 
 as 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 flue (as 
 'Machiavel observes), "virtue and prosperity beget rest; rest idleness; idleness 
 riot ; riot destruction: from which we come again to good laws: good laws 
 
 ■^ Be Ira, cap. 31. lib. 3. Et si mu'tum acceperit, injuria.n putat pluranon aecepisse; non a^itpro tribunatu 
 gratias, sed qneritiir quod I'On sit ad prseturam perductus ; neque lisee grata, si dcsit consulatus. n Lips 
 admir. "Of some 90,000 inhabitants now. Pllead the story at large in John Fox, his Acts and Monu- 
 ments, q Hor. Sat. 2. scr. lib 2. ' 5 Florent. hist', virtus quietem parat, quies otium, otium poriv 
 luxum generat, luxus interitura, a quo iterum ad saluberrioias, &c. 
 
394 Cure of Melancholy. [Part. 2. Sec. 3. 
 
 engender virtuous actions; virtue, glory, and pro.=!perity: and 'tis no dishonour 
 tlien (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 ierrena calcanda, 
 sitienda codestia, therefore (I say) scorn this transitory state, look up to heaven, 
 think not what others are, but what thou art: '■Qua pM-te 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 Csesars, mighty monarchs, tetrarchs, dynasties, i)i-inces 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, &o. 1 Yet Christ had none of all this, he would have none 
 of this, he voluntarily rejected all this, he could not bo ignorant, he could not 
 err in his choice, he contemned all this, he chose that 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 tread in his divine steps, and thou shalt 
 not err eternally, 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 voleatis nee currentis, sed mise- 
 rentis Dei, 'tis not as men, but as God will. " The Lord maketh poor and 
 maketh rich, bringeth low, and exalteth (1 Sam. ii. ver. 7, 8.), he lifteth the 
 jjoor 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 to us 
 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 angit, their present misfortunes grind 
 their souls, and an envious eye which they cast upon other men's prosperities, 
 Vicinumque j^ecus yrandius uber habet, how lich, how fortunate, how happy is 
 he 1 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, I "Then cease complaining, friend, and learn to lire. 
 
 Pauper euim non est cui renim suppetit usus," He is not poor to whom kind fortune grants, 
 
 { 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 Jupiter himself for 
 happiness." In that golden a.ge,^somnos dedit umbra salubres, potum qitoque, 
 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, ^gypt, Palestine, whole countries in 
 the "Indies, 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 
 desii-ed no more of God, but bread to eat, and clothes to put on in his journey: 
 Gen. xxviii. 20. Bene est cui Deus obtulit Parca qzwd satis est manu; bread 
 is enough "° to strengthen the heart." And if you study philosophy aright, 
 
 "Guicclard.In Hlponest; nulla infelicitas subjectura esse legi nature, &c. tPersius. lOmnes 
 
 divites qui ecelo et terra fnii possunt. " Hor. lib. 1. epist. 12. y Seneca, epist. 15. panem et aqiiam natura 
 desiderat, et haec qui habet, ipso cum Jove do felicitate con tendat. Cihus simplex famemsedat VL'Stis tenuis 
 fcigus arcct. Irencc. epist. 8- ■Boethius. • lluffajus et alii. 'Brissouius. cPsal I'xxxiv 
 
Mem, 3.] Remedies against Discontents. 395 
 
 saith ''Maudarensis, " whatsoever is beyond this moderation, is not useful, 
 but troublesome." "Agellius, out of Euripides, accounts bread and water 
 enougli to satisfy nature, " of which there is no surfeit, tlie rest is not a feast, 
 but a xiot." "^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 hath 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, " my son, medio- 
 crity of means agrees best with men ; too much is pernicious." 
 
 " Divitisi grancles homini sunt vivere parcfe, 
 jH^iuo 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. 
 
 " i" Si venti'i "bene, si lateri, pedibusque tuis, nil I " If belly, sides, and feet be well at ease, 
 Divitiaipoteraut regales addere majoa." | Apriiiee's treasure can thee no more plca.SG.** 
 
 Socrates in a fair, seeiug so many things bought and sold, such a multitude of 
 people convented to that purpose, exclaimed forthwith, " ye gods "what a sight 
 of things do not I want 1 '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 
 thrnst 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 vitffi tuta facnltas 
 
 PiiTneris, an^jQstique lares, o munera nondum 
 Iiiteilecta dedm." 
 
 How happy art thou if tliou 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 he said, ^sed 
 quas animus magnas facit, a kingdom in conceit : 
 
 " ^ nil amplius opto 
 
 Maia nate, nisi nt propria licsc milii munera faxis ; " 
 
 I have enough and desire no more. 
 
 " Dii bene fecerunt inopis me quodque pusilli 
 Fecerunt animi" 
 
 'tis very well, and to my content. ■■ Vestem et fortunam concinnam potius 
 quam laxam probo, let my fortune and my garments be both alike fit for me. 
 And which '' Sebastian Poscarinus, sometime Duke of Venice, caused to be 
 engraven on his tomb in St. Mark's Church, " Hear, ye Venetians, and I 
 will tell you v.hich 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 ainet, so that I may have security : hene 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. 
 
 dSi recte philosopheraiiii, quicquid aptam moderationem supergreditur, oneri potius quhm usui est. 
 ®Lib. 7. 16. Cererismunus et aqua; pocnl'im mortales qufenint habere, et quorum saties nunquara est, luxus 
 autem, sunt cjetera, non epulas. fbutisest dives qui pane non indiget; nimium potens qni scrvire noa 
 
 cogitur. Ambitiosa non est fames, &c. 8 Euripides, Menalip. lili, mediocrcs divitiaa hominibus con- 
 veniunt, nimia vero moles perniciosa. h Hor. iO noctes ccena^que deilm. "^ Per mille fi-aude3 
 
 doctosque dolos ejicitur, apud sociam paupertatem ejusque cultores divertena, in eorum sinu ettutela deli- 
 ciatm*. ^Lucan. "0 protecting quality of a poor man's life, frugal means, gifts scarce yet understood 
 
 by the gods themselves." "Lip. misoell. ep. 40. ■> Sat. 6. lib. 2. " Hor. Sat. 4. PApuleius. 
 
 1 Chytreus in Em'opai deliciis. Accipite, cives A^eneti, quod est optimum in rebus humanis, res humanas 
 contemnere. » \'ah, vivere etiam nunc lubet, as Demea said, Adelph. Act. 4. Quam miiltis non egeo, 
 
 quam multa non desidero, ut Socrates in pompa, ille iu nundiuis. 
 
396 Cure of Melancholy. [Part. 2. Sec. 3. 
 
 Due ine, Jupiter, et tufatum,' &c. Lead me, O God, whither thou wilt, I 
 am ready to follow j command, I will obey. I do not envy at their wealth, 
 titles, offices; 
 
 "Stet quicunque voletpotens 
 Aulce culmine luljj'icOj 
 Me dulcis saturet quies," * 
 
 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 perenncs 
 
 Stemmata non peritura Llusse." 
 
 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, i&c. 
 
 "Hisme consolor victurumsuavius, ac &i [sent." I " With which I feel myself more truly West 
 Quxstor avus pater atque mens, patruusque fuis- | Than if my sires the quECstor'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 mayoi*. 
 He feeds of many dishes, I of one : ' qui Christum curat, non niultum curat 
 quam de i^reciosis cihis stercus covficiat, what care I of what stuff my excre- 
 ments be made 1 " ° 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 ''Chrysostoni adviseth, " be not angry 
 for what thou hast not, butgive Godhearty thanks for whatthou hast received." 
 
 *' ^ Si dat oluscula 
 Menaa minuscola 
 pace referta, 
 
 Ne pete grandia, 
 
 Lautaque prandia 
 
 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 
 himself, 
 
 *'' Vitam quiE faciunt heatiorem, 
 Jucundissime Martialis, haec sunt ; 
 Ees non parta labore, sed relicta, 
 Lis nunquam/' &c. 
 
 I 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, andgrief 
 do we sustain and exaggerate unto ourselves, to get tbatsecure 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 begging of some small 
 pieces of silver, a temporal happiness, and present heart's ease, I cannot com- 
 
 ■Tpictetus, 77. cap quo sum destinatus, et seqnar alacriter. '" Let whosoever covets it occupy the 
 
 highest pinnacle of f ime, sweeUranquillity shall satisfy me." " Puteanus, ep. 62. ^ MaruUus. 
 
 " Tlie immortal Muses confer imperishable pride of origin." y Hoc erit in votis, modus agri non ita parvus, 
 Hortus uhiet tecto vicinus jugis aquaa fons,et paulum sylvEE, &c. ilor. Sat. 6. lib. 2. Ser. * Hieronym. 
 BSeneca, consil. ad Albinum c. II. quicontinet se intra natura;limites,paupertatem non sentit; quiexcedit^ 
 eum iij opibus paupertas sequitur. i> Horn. 12. Pro his qua: accepisti gratias age, noli indignare pro his 
 
 quse non accepisti. "= Kat. Chytreus deliciis Jiurop. Gustonii in ajdibus Hubiauis in coenaculo i; regione 
 
 mensa;. " If your table afford frugal fare with peace, seek not, in strife, to load it lavishly." ■* Quid non 
 habet melius pauper quam dives? vitam, valetudinem, cibum, somnum, libertatem, &c. Card. "Martial. 
 1 . 1 0. epig. 47. read it out thyself in the author. f Confess, lib. 6. Transiens per vicum quendani 
 
 Mediohinensera. animadvert! pauperem quendam mendicum, jam credo satlU'um, jocantem atque rideutem, 
 et ingemol et loeatua sum Qum amicis qui mecum erant^ &c. 
 
Mem. 3.] Remedies against DiscortleKfs. 307 
 
 pnss with all my careful windings, and running in and out. i^AuJ surely the 
 beggar was very merry, but I was heavy; he was secure, but I timorous. 
 And 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 i-ather 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. Austiu said of himself here in this place, 
 I 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. 
 
 "•^Den'que sit flnis qucerendi, quoquc habeas plus, 
 Pauperiem metuas minus, et finire laborem 
 Incipias; parto, quod avebas, utere." 
 
 Make an end of scraping, purchasing this manor, this field, that house, for 
 this and that child ; thou hast enough for thyself and them : 
 
 " ' quod petis hie est. 
 
 Est Ulubris, animus si te non deficit sequus," 
 
 Tis at hand, at home abeady, which thou so earnestly seekest. Bat 
 
 - " si angulus ille 
 
 Proiimus aecedat, qui nunc denormat agelluni," 
 
 O that I had but that one nook of ground, that field there, that pasture, si 
 
 venani argentifurs quis mihi monstret 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! <fec. "''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 ! but they are come and past, and thou hast more business than 
 before. " O madnes.s, 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, et turn suaviter agere, and 
 then live merrily and take his ease : but when Cyneas the orator told him he 
 might do that already, id jam posse 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 aU 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, quanta pauciora optas, non quo 
 plura possides, in wishing less, not having more. I say then, Non adjice opes, 
 sedminue CMjoifiJitoto ('tis "Epicurus' advice), add no more wealth, but diminish 
 thy desires; and as "Chrysostom well seconds him, Si vis ditari, contemne 
 diviiias; that's true plenty, not to have, but not to want riches, non liabetre 
 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 deaf 
 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 
 
 8EtcerteiUe lEetabatnr, ego anxins; secnrus ille, ego trepidus. Et si percontarctur me qnispiam an 
 exultai-e mallcm, an metuere, responderem, exullare: et si rursus interrogaret an ego talis essem, an qualis 
 nunc sum, me ipsis cui-is confectum eligerem ; sed perversitate, non veritate. iillor. 'Hor. ep. lib. 1. 
 ■^ si nunc morirer, inquit, quanta et qualia mihi imperfecta manerent ; sed si mensibus dece'm vel o;-to 
 supervixero, omnia redigam ad libellum, ab omni debito cveditoque me explicabo ; priEtereunt interim 
 menses decern, et octo, et cum illis anni, et adhuc restant plura quam prius ; quid igitur speras insane 
 finem quem rebus tuis non inveneras in juventa, in senecta impositurum ? deraentiam, quum ob curas et 
 negotia tuo judicio sis infelix, quid putas futurum quum plura supererint ? Cardan, lib, 8. cap 40 de rer 
 Tar. 'Plutarch. = Lib. de natalj. cap. 1. •ApudStoieum ser. 17. » Horn 12 in 2 
 
398 'Cure of Melancholy. [P-irt. 2. Sec. 3. 
 
 an alms, a lord, in respect, a petty prince! ^be contented then 1 say, repine 
 and mutter no more, "for thou art not poor indeed but in opinion." 
 
 Yea, but this is very good counsel, and rightly applied to such as have it, 
 and will not use it, that have a competenc}', 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 hope of means, no trust 
 of delivery, or of better success'? as those old Britons complained to their 
 lord.s and masters the Romans, oppressed by the Picts, mare adbarbaros,bar- 
 bari ad mare, the barbarians drove them to the sea, the sea drove them back 
 to the barbarians : our present 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 -pikj 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 when 
 one's belly is full to declaim against fasting. Qui satur est pleno laudatjejunia 
 venire; "Doth the wild ass bray when he hath grass, or loweth the ox when 
 he hath fodder?" Job vi. 5. "^Neque eniinpopuloEomanoquidquam potest esse 
 Icetius, no man living so jocund, so merry as the people of Rome when they 
 had plenty; but when they came to want, to be hunger-starved, "jieither 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 aj)prove 
 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 oiTered, how far are they from all patience?" I would to God (as he said), 
 " 'ISTo man should commend poverty, but he that is poor," or he that so much 
 admires it, would relieve, help, or ease others. 
 
 " n Nunc si nos audis, atquc cs divinus Apollo, I " Now if thou liear'st us, and art a good man, 
 
 Die milii, qui nummos non habet, undepetat;" | Tell him tliat 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 plaga locum. We can get no relief, no comfort, 
 no succour, 'Et nihil inveni quod mihi 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 
 Roman 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, 
 clamoribus et ululatibus mnnia 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 (Sence.), non re, sed opinione lahores. i Vobiscus Aureliano. sed 
 si populus famelieus inedia laboret, nee arma, leges, pudor, ma^istratus, coercere valent. 'One of the 
 
 richest men in Rome. eSerm. Quidara sunt qui pauperes esse volunt ita ut nihil illis desit, sic co.n- 
 
 mendant ut nuUam patiantur inopiam; sunt et alii mites, quamdiu dicitur et agitur ad corum arbiti'ium, 
 Ac. ' Nemo paupertatera commendaret nisi pauper. " Petrouius Catalee. *Ovid. "There is uo 
 
 space left on our bodies for a fi-esh stripe." yOvJd. ■ Plutarcli. vit. Crassi. ' 
 
Mem. 3.] Remedies against Discontents. 399 
 
 good fortune hatli forsaken us, we are Ljft to the rage of beggary, cold, hnnger, 
 thirst, nastiness, sickness, irksonieness, 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 malefers, assioesce; 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, T 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, Xe tu cede malis, sed contra audentior ito, be 
 of good courage ; misery is virtue's whetstone. 
 
 - '■' * Serpens, sitis, ardor, areniK, 
 
 Dulcia vii'tuti," 
 
 as Cato told his soldiers marching in the deserts of Lybia, " Thirst, beat, 
 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 put case they continue; thou 
 art not so poor 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 1 
 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, facile si coelum cocjitaveris, 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 I why is thine heart troubled 1 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, 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 and 
 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 wron"s 
 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, offices, and preferments, as so many glistening stars he makes 
 to shine above the rest : some he doth miraculously protect from thieves 
 ,incur,sions, sword, fire, and all violent mischances, and as the ' poet feio-ns of 
 
 • Lucan. lib. 9. k An quum super fimo sedit Jot, an cum omnia aljstulit diabolus &c peciiiiiis 
 
 pnyatus flduciam deo habnit, omni thesauro preciosiorem. e Ilffic videntes sponte philosoDhainini n,.,. 
 
 insipieiitum aifectibus agiteraur. d 1 Sam. i. 8. . James i. 2. " My bretbren, count it an excee'di il- 
 
 joy, when you fall into divers temptations." f Afflictio dat intellectum ; quosDcusdilieit casticat Dmn 
 optimum quemqno aut mala valetudine aut luctu afflcit. Seneca, j Quam sordet mihl ten-a ouurn' cmlum 
 ™'"=<"'. . !■ Senec. de providentia, cap. 2. Diis ita visum, dii melius norunt quid sit in commodum meiim 
 
400 Cwe of Melancholy. [Part. 2. Sec. 3. 
 
 that Lycian PanJarus, Lycaon's son, when he shot at Menelaus the Grecian 
 with a strong arm, and deadly arrow, Pallas, as a good mother keeps flies 
 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, it 
 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, O 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 fury 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 
 rectam mentem, his soul is free. 
 
 - p " nempe, pccus, rem, 
 
 Lectos, argentum toUas licet ; in manicis, et 
 Compedibus Stevo teneas ciistode." 
 
 "Perhaps, you mean, 
 My cattle, money, moveables, or land, 
 
 Then take them all But, slave, if I commaniJ, 
 
 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, 
 
 Irapavidum ferient ruinai. 
 
 Though heaven itself should fall on his head, he will not be offended. He 
 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 prosariptus, ad ccelwm 
 propera; ah liominibus desertus, ad Deumfuge. " The poor shall not always 
 be forgotten, the patient abiding of the meek shall not perish for ever," 
 Psal. ix. 18 ; ver. 9, " The Lord will be a refuge of the oppressed, and a 
 defence in the time of trouble." 
 
 "Servus Epictetus, mutilati corporis, Irus I "Lame was Epictetus, and poor Irus, 
 
 Pauper: at haic inter charus erat superis." | Yet to them both God was propitious." 
 
 Lodovicus Vertomannus, that famous traveller, endured much misery, yet 
 surely, saith Scaliger, he was vir deo charus, in that he did escape so many 
 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 innocenoy." Non, si m'de nunc et olim, sic erit semper; a good 
 hour may come upon a sudden; ' expect a little. 
 
 fc Horn, 9. Voluit urbem tyrannus evertere, et Deus non prohibuit; voluit captives ducere, non impedivit; 
 voluit ligare, concessit, &c. ^ Psal. cxiii. De terra inopem, de stercore erigit pauperem. ™ Micah, 
 vii. S. nPreme, prenie, ego cum Pindaro, Ujia-rrTicTTo^ h/j-i cut ^eWiis i/n' a\^a, immersibilis sum sicut 
 
 auber super maris septum. Lipsius. oHie ure, liicseca,ut in fetccnum parcas, Austin. Diisfruitiir 
 
 iratis, superat et crescit malis. Mutium ignis, Fabricium paupertas, Ke.i;ulum turmenta, Socratem venenura 
 superare non potuit. pHor. epist. 16. lib. 1. q Horn. 5. Auferet pecimias ? at habet in coBlis : patria 
 dejiciet, at in coelestem civitatem mittet : vincula injiciet ? at habet solutam conscicntiam : corpus inter- 
 ficiet, at iterum resurget ; cum umbra pugnat qui cum j usto pugnat. * Leonides. " Modo in pressura, 
 in teutationibus, erit postea bonum tuum requies, aaternitas, immortalitas. t Dabit Deus his quoque finem. 
 
Mem. 3.] Remedies against Discontents. 401 
 
 Yea, but this expectation is it -which tortures me in the mean time ; 
 ^jutura expectans prcesentihus angor, whilst the grass grows the horse starves : 
 ^despair not, but hope well, 
 
 *' y Spera, Batte, tibi melins lax Crastina dacet : 
 Dum spirasspera" 
 
 Cheer up, I say, be not dismayed ; Spes alit agricolas ; " he thab sows in 
 tears, shall reap in joy," Psal. cxxvi. 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," Pro v. xiii. 19. 
 
 ■"■Grata superveniet qua non sperabitur liora : " I "Which makes m' eiyoy my joys long wish'd at last; 
 
 I Welcome that hour shall come when hope is past : " 
 
 a lowering morning mayturntoa ^x&it%xvi.o<yD.,'^ Ni^e &olet pvhacandidus 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 j and oftentimes it so falls out, as "Maohiavel relates of Cosmo 
 de' Medici, that fortunate and renowned 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- 
 niades was fetched out of prison, and Henry the Third of Portugal out of a 
 poor monastery , to be crowned kings. 
 "Malta cadunt inter calicem supremaqne labra," j "Many things happen bet^veen the cup and the lip." 
 
 beyond all hope and expectation many things fall out, and who knows what 
 may happen 1 Nondum omnium dierum Soles occiderunt, 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 serrate secnndis." | " Hope, and resei-ve yourself for prosperity." 
 
 Pret 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 fdicem, 
 and as Boethius calls it, I nfelicissimum genus infortunii; 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 j '^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 
 persuades Eusticus the monk, to forsake all and follow Christ : " Gold and 
 silver are too heavy metals for him to carry that seeks heaven." 
 
 "eVel nos in mare pros im urn, I Summi materiam mali 
 
 Gemmas et lapides, aurum et inutile, | Mittamus, scelerum si bene pcenitet." 
 
 " Seneca. * Nemo desperet meliora lapsus. y Theocritus. " Hope on, Battus, to-morrow may brinff 
 better luck ; while there's life there's hope." «Ovid. »Ovid. ^xhales. " Lib. 7. Flor. hist. 
 
 Omnium felicissimus, et locupletissimus, &c., incarceratus stepe adolescentiam periculo mortis habuit solil 
 citudiuis et discriminis plenam, &c. <* LKtior successit securitas qu£e simul cum divitiis cohabitare 
 
 nescit. Camden. " pgcuniam perdidisti, fortassis ilia te perderet raanens. Seneca. 'Expeditior 
 
 es Ob pecuniarum jacturain. Fortuna opes auferre, non animura potest. Seneca. sHor. "Let us cast 
 our jevela and gems, and useless gold, the cause of all vice, into the sea, since we truly repent of our sins." 
 
 2d 
 
402 Cure of Mdanclwly. [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 po.ssess 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 a.permiite me in 
 vosterum virum honum esse to be a good man still; let me bs as I am: Non 
 
 mi aurumposco, nea mi precium^ That Theban Orates flung of his own 
 
 accord his money into the sea, abite, nu7nmi, ego vos mergam ne mergar A 
 vobis, I had rather drown you, than you should drown me. Can stoics and 
 epicures thus contemn wealth, and shall not we that are Christians ? It was 
 mascula vox et prceclara, a generous speech of Cotta in ''Sallust, "Many mise- 
 ries have happened unto me at home, and in the wars abroadj of which by the 
 help of God some I have endured, some I have repelled, and by mine own 
 valour overcome : courage was never wanting to my designs, nor industry to 
 my intents : prosperity nor adversity could never alter my disposition." "A 
 wise man's mind," as Seneca holds, " ' is like the state of the world above the 
 moon, ever serene." Come then what can come, befall what may befaU, infrac- 
 tum inmctumque ^animum opponas : Bebus angustis animosus atquefortis 
 appare. {Hor. Od. 11. lib. 2.) Hope and patience are two sovereign reme- 
 dies for all, the surest reposals, the softest cushions to lean on in adversity : 
 
 *' "^ Durum sed levins fit patientL% I " What can't be cured must be endured." 
 
 Quicguid corrigere est nefas." | 
 
 If it cannot be helped, or amended, "make the best of it ; ^necessitati qui se 
 accommodat, sapit, he is wise that suits himself to the time. As at a game at 
 tables, so do by all such inevitable accidents. 
 
 " q Ita vita est hominum, quasi cum ludas tesseris, 
 Si illud quod est inaxime opus jactu non cadit, 
 Illud quod cecidit forte, id arte ut conigas ; " 
 
 If thou canst not fling what 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 which Simpli- 
 cius's commentator hath illustrated by many examples), 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, ' Ut quimus (quod 
 aiunl) quando quod volumus non licet, " Be contented with thy loss, state, and 
 calling, whatsoever it is, and rest as well satisfied with thy present condition 
 in this life." 
 
 "Fsto quod es; quod sunt alii, sine quemlibet esse; 1 "Be as tliou art; and as they are, so let 
 Quod non es, nolis; quod potes esse, velis." | Others he still; what is and may be covet." 
 
 And as he that is 'invited to a feast eats what is set before him, and looks for 
 no other, enjoy that thou hast, and ask no more of God than what he thinks fit 
 to bestow ujjon thee. Non cuivis contingit adire Gorinthum, we may not be all 
 gen tlemen, all Catos, or Lselii, as Tully telleth us, all honourable, illustrious, 
 and serene, all rieh ; but because mortal men want many things, " ° therefore," 
 saith Theodoret, " hath God diversely distributed his gifts, wealth to one, skill 
 to another, that rich men might encourage and set poor men at work, poor men 
 
 ^ Juhet me posthac fortnna expeditius Philocophari. i " I do not desire riches, nor that aprice should 
 
 be set upon me." ^ In frag. Qulrites, multa mihi pericula domi, militiffi multa adversa fiiere, quorum 
 
 alia tolcravi, alia deorum auxilio repuli et virtute mea ; nunquam animus negotio defuit, nee decretis labor; 
 nullas res nee pro."perje nee adversje ingenium mutabant. ^ Qualis mundi status supra lunam semper 
 
 serenus. «' 13ona mens nullum tristioris fortnnie recipit incursum, Yal. lib. 4. c. 1 . Qui nil potest sperare, 
 desperet nihil. n Hor. °.^quam memento rebus in arduis servare mentem. lib. 2. Od. 3. PEpict. 
 c. 18. iTer. Adelph. act. 4. so. 7. 'Unaqmcque res diias habet ansas, alteram quce teneri, alteram quK 
 non potest; in manu nostra quamvolumus accipere. "Ter. And. Act. 4. sc. 6. tEpictetus. Invitatua 
 ad convivium, quie apponuntur comedis, non qua;ris ultra; in mundo multa rogitas qute dii negant. •> Cap. 6. 
 de provident a. Mortales cum sint rerum omnium indigi, ideo deus aliis divitias, aliispaupertatem distribuiti 
 ut qui opibus poUent, materiam subministi-ent; qui vero inopes, exercitataa ai'tibua manus adoioveant. - • 
 
Mem. 3.] Remedies against Discontents. 403 
 
 miglit learn several trades to the common good. As a piece of arras is coin- 
 posed of several parcels, some wrouglit 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 many small numbers, so is a com- 
 monwealth of several unequal trades and callings. *If all should be Crcesi 
 and Darii, all idle, all in fortunes equal, who should till the laud? As ''Mene- 
 nius Agrippa well 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), quani ut te miserum credas, let thy fortune be what it wUl, 'tis thy 
 mind alone that makes thee poor or rich, miserable or happy. Vidi ego (saith 
 di\'ine Seneca), in villa hilari et amcend mcestos, et tnedia solitudine occupatos; non 
 locus sed anhnus facit ad tranquillitatem. 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 
 rich 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 ; "Maicenas in plumd ceque vigilat ac Hegu- 
 lus in dolio: 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 ''Chremes 
 told us, as we use them. 
 
 " Parentes, patriam, aniicos, genua, cognatos, divitias, 
 liffic periTide sunt ac illius animus qui ea possidet ; 
 Qui uti scitj ei bona ; qui utitur non recte, mala." 
 
 " Parents, friends, fortunes, country, birth, alliance, &c., ebb and flow with 
 our conceit ; please or displease, as we accept and construe them, or apply them 
 to ourselves." Faber quisque fortunce sum, 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 Ufe." But will we, or nill we, 
 make the worist 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 eqnales, necesse est ut omnes fame pereant ; quis aratro terram sulcaret, quis sementem 
 faceret, quisplantas sereret, quis viBum exprimeret? rLiv.lilj.l. 'Lib. 3. de cons. "Seneca. 
 
 *• Vide Isaacura Pontanum dyscript. Amsterdam, lib. 2. c. 22. «= Vide Ed. Pelliam's book, edit. 163o! 
 
 "Heautontim. Act. 1. sc. 2. "Epist. 98. Omni fortuna valentior ipse animus, in utramque partem res 
 
 Buas ducit, beatajque ac miseras Titse aibi causa est. 'f oi-tuna quem nimiura fovet stultum facit Pub 
 
 Mimua. 
 
404 Cure of Melancholy. [Part. 2. Sec. 3. 
 
 God and tlieinselves, they are besotted with their wealth, as bir.ls 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 Nero, 
 Otho, YiteUius, Heliogabalus (optimi imperatores nisi imperassent) degenerate 
 on a sudden iuto brute beasts, so prodigious in lust, such tyrannical oppressore, 
 &c., they cannot moderate themselves, they become monsters, odious, harpies, 
 what not 1 Cum triwmphos, opes, honores adepti sunt, ad voluptatem, et otium, 
 deinceps se convertunt: 'twas ""Cato's note, " they cannot contain." For that 
 cause belike. 
 
 "^ Eutrapelus cuicunqne nocere volebat, " Euti'apelus when he would hnrt a knave, 
 Vestimenta dabat pretiosa; heatus erim jam. Gave him gay clothes and wealth to make him brave: 
 
 Cum pulchris tunicis sumet nova consilia et spes, Because now rich he would quite change his miud, 
 Dormietin lucem scorto, postponet honestum Keep whores, fly out, set honesty behind." 
 
 Ofiicium." ■ ■ 
 
 On the other side, in adversity many mutter and repine, despair, &c., 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 mcdis minimum. If adversity hath killed his thousand, prosperity hath 
 killed his ten thousand : therefore adversity is to be preferred ; ' hcec frmna 
 indiget, ilia solatia: ilia fallit, hma 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 accidiaset 
 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." 
 
 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 oiu" masters their superiors : gentlemen serve nobles, and 
 nobles subordinate to kings, omne siih regno graviore regnum, princes them- 
 selves are God's servants, reffes in ipsos imperiwrn 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 (nihil 
 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, 
 assiduam servitutem extremam et inelu^tdbilem he calls it, a continual slavery, 
 to be so captivated by vices; and who is free? Why then dost thou repine 1 
 
 e Seneca de beat. vit. cap. 14, miseri si deserantur ab ea, miseriores si obruantur. »• Plutarch, vit. 
 
 ejus. ' Hor. epist. lib. 1. ep. 18. 1= Hor. i Boeth. 2. » Epist. lib. 3. vit. Paul. Ermit. Libet 
 
 cos nunc interrogare qui domns marmoribus vestiunt, qui uno filo villarum ponunt precia, huic seni moilo 
 quid unquam defuit ? vos gemma bibitis, ille concavis manibus nature satisfecit; ille pauper paradisum 
 capit, V03 avaros gehenna suscipiet. " " It matters little whether we are enslaved by men or things." 
 
 "Satur: 1. 11. Alius libidini serrit, alius ambitloni, omues spci, omnes timori. PKat'. lib. 3. 
 
Mem. 4.] Remedies against Discontents. 405 
 
 Satis est potens, Hierom saith, qui servire non cogltur. Thou oarriest 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,we mustall eatof the forbidden fruib. Were weenjoined 
 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 "i Cardan, was sixty years of age, and had never been forth 
 of the walls of the city of Milan; the prince 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, dolore confectus 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 day long 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, anchoiites, abandon the world ! 
 Monachus inurbe,piscis in arido. 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, 
 cum virihus attenuatis infirma vcdetudine laboraret, miro discendi studio affec- 
 tus, (fee, 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 
 wholly to contemplation, and upon that occasion (as mine author adds), pid- 
 cJierrimum regice 02}ulentice Tnonumentum, &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, and 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, &c.,etpatriaest 
 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 themselves 
 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 
 
 iConsol. 1. 5. ■■ generose, quid est vita nisi career animi ! "Herbastein. 'Vertomannus, navig. 
 1. 2. c. 4, Commereia in nundinis noctu horft secunda ob nimios qui saiviunt interdiii Eestus exercent. " Ubi 
 verior contemplatio quam in solitudine? ubi studium solidius qnam in guiete ? x Alex. ab. AJex. gen 
 
 dier. lib. 1. cap. 2. fin Ps. Ixxvi. non ita laudatur Joseph cum frumenta distribueret, ac quum carcerein 
 liabitaret. ■Boethius. «Philosti-atus in deliciis. Peregrini sunt imbres in terra et fluvli in marl 
 
 Jupiter apud ^gj-ptos, sol apud omnes; hospes anirn* in corpore, luscinia in aeve, liirundo in domo Qanv ' 
 medes coelo, &c. ' ' 
 
406 CureofMelancMy. [Part. 2. Sec. ?. 
 
 Rome, 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 
 modern Italians account of us as dull Transalpines by way of reproach, they 
 scorn thee and thy country which thou so much admirest. 'Tis a childish 
 humour 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 nation 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 profectd (as he concludes), multis 
 fortuna parcit in pcenam, 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 where to 
 him that behaves himself well, and a prophet is not esteemed in his own 
 country. Alexander, Cajsar, 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 Vespucivxs, Vascus 
 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 
 true, ultori Deo gumma cur a peregrirms 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, TuUy, Aristides, 
 Themistocles, Theseus, Codrus, &c., as have been banished, will give sufficient 
 credit unto it. Read Pet. Alcionius his two books of this subject. 
 
 MEMB. Y. 
 Against Sorrow for Death of Friends oi- otherwise, vain Fear, dec. 
 
 Death and departure of friends are things generally grievous, 'Omnium 
 qum in humand vita contingunt, luctus atque mors sunt acerbissima, 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 ultirnum 
 terrihiliuvi, the last and the greatest terror, most irksome and troublesome 
 unto us, '^ Homo guoties moritur, toties amittit suos. And though we hope for a 
 better life, etei'nal 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 prince, Bonum est esse /lie, they had rather 
 be here. Nay, many generous spirits, and grave staid men otherwise, are so 
 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 " O 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? me miserum ! Quis 
 dahit in lachrymas fontem, &c. What shall I dof 
 
 "g Sed totum hoc studium lucta fratema mihl mors | *' My brother's death my study hath undone, 
 Abstulit, hei misero frater adempte mjhil " | Woe's me, alas, my brother he is gone! " 
 
 ■ Lib. 16. cap. 1. NuUam fnigem habent, potus ex imbre : Et h« gentes si vincantur, &e. b Lib. 5. de 
 
 legibus. Cumque coguatis careal et amicis, majorem apud deos ct apud homines misericordiam meretur. 
 
 « Caa'rtan. de consol. lib. 2. ^Seueca. e Benzo. "^Surarao mane ululatura oriuutur, pectora 
 
 percutientes, Jic, miserabile spectaculum exbibentes. Ortelius in GriEcia. 8 Catullus. 
 
Mem. 5.] Eemedies against Disaonfenls. 407 
 
 lilezentius would not live after his son : 
 
 " '' Xunc vivo, nee actlmc homines lucemque rclinquo, 
 Sed linquam r-" 
 
 And Pompey's wife cried out at the news of her husband's death, 
 
 " ' Tnrpe 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. 
 
 " STiljitns miscrffi color ossa reliqiut, 
 
 Excussi manibus radii, revolutaque pensa : 
 Evolat infeiix et foemineo ululata 
 Scissa comam 1 " 
 
 Another would needs run upon the sword's point after Euryalus' departure, 
 
 " m Finite 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, putsackclothabouthisloins,sorrov/ed 
 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 Phtedou, 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 v.s1 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, (fee, all this is but vanity and loss of time, as I have suf- 
 ficiently declared. 
 
 - dum bibimus, dum serta, migueuta, 
 
 piieilaa 
 Poseimus, obrepit non intelleeta senectus.' 
 
 " Whilst we drinlv, prank ourselves, with wenches 
 dally. 
 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 i" 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 cou- 
 
 *• Virgil. " I live now, nor as yetrelinquish society and life, bnt I shall resign them." i Lucan. 
 
 " Overcome by grief, and unable to endure it, she exclaimed, ' Not to be able to die through sorrow for theo 
 were base.' " k 3. Annal. 1 " The colour suddenly fled her eheelt, the distaff forsook her hand, 
 
 the reel revolved, and with dishevelled locks she broke away, wailing as a woman." *" Virg. Mn. 10. 
 
 " Transiix me, Rutoli, if yoj have any piety ; pierce me with your thousand arrows." » Confess. 1. 1. 
 
 * Juvenalis. ° Amator scortum vit« pi-jtponit, iracundus vindictam, parasitus gulam, ambitiosus honores, 
 avarus opes, miles rapinam, fi;rpra;dam; morbos odimus et accersimus. Card. P Seneca; quum nos 
 
 suinus, mors non adest ; cnm vero mors adest, tum nos non sumus. 1 Bernard, c. 3. med. Nasci miserum 
 vivere poena, angustia mori. "^ Plato, Apol. Socratia. Sed jam bora est hinc abire, &e. 
 
408 
 
 Cv/re of Mdanclwly. 
 
 [Part. 2. Sec. 3. 
 
 eluded his 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." 
 Por 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 inedela malis; why shouldst 
 not thou then say with old Simeon, since thou art so well aiTected, " 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 beatam vitam aditnm, aperit, '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 visa 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 huml, natriove onerabit membra sepulchre; 
 AUtibus linguCTc feris, et gurgite mersum 
 Unda feret, piscesque impasti vulnera lambent." 
 
 " Thy gentle parents shall not bnry thee, 
 Amongst thine ancestors entomb'd to be, 
 But feral towl thy carcass shall devour, 
 Or drowned coi-pse hungry fish maws shall scour." 
 
 As Socrates told Crito, it concerns me not what is done with me when I am 
 dead; Facilis jactura sepvMiri: 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; 
 
 '' Goelo iegitur qui non Jiabet wrnam, 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 his time, 1 Thes. iv. 13, "that have 
 no hope?" 'Tis fit there should be some solemnity. 
 
 " 2 Sed sepelire decet defunctura, pectore forti, 
 Constantes, unumque diem fletui iudulgentes." 
 
 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. 
 
 "8. Quis raatrem, nisi mentis inops, in funere natl 
 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 to 
 weep for our friends, an irresistible passion to lament and grieve. " I know 
 
 " Comedi ad satietatem, grafitas me offendit ; parcins edi, non est expletum desiderium • venereas delicias 
 sequor, liinc morbus, lassitude, &c. t Bern. c. 3. med. De tantUla lastitia, quanta tristitia- post tantara 
 voluptatem qiiam gravis miseria I " Est enim mors piorum felix transitus de labore ad refrieerium de 
 
 expectatione ad premium, de agone ad bravium. ^ Vaticanus vita ejus. y Luc ^\\% Homer 
 
 " It is proper that, having indulged in becoming grief for one whole day, you should coinmit the dead to the 
 sepulchre. ^ Ovid. b Consol. ad Apolon. non est Ubeitate nostra positmn non dolere, miseri- 
 
Mem. 5.] Eemedies against Discontents. 409 
 
 not how (saitli 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, 
 
 Espletur lachiymis egeriturque dolor : " 
 
 "yet after a day's mourning or two, comfort thyself for thy heaviness," 
 Ecclus. xxxviii. 17. '^j.Yoji decet defunctum ignavo qucestu prosequi; 'twas 
 Germanicus' advice of old, that we should not dwell too long upon our joassions, 
 to be desperately sad, immoderate grievers, to let them tyrannise, there's indo- 
 lentice ars, a medium to be kept: we do not (aaith "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 so? Not to be sad, but why is he sad? Not to fear, but where- 
 fore is he afraid?" 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 ApoUo- 
 dorus and Crito, with some others, were weeping by him, which he perceiving, 
 aslced 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 Soar- 
 deonius relates), commanded by his last will, and a great mulct if otherwise to 
 his heii', 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 
 mournei-s, he took order, " ' that twelve virgins clad in green should carry liim 
 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 
 TullioLi's death at first, until such time that he had confirmed his mind with 
 some philoso2:ihical precepts, "Hhen he began to tx-iumph over fortune and 
 grief, and for her recejJtion into heaven to be much more joyed than before ho 
 was troubled for her loss." J.f a heathen man could so fortify himself froa 
 philosophy, what shall a Christian from divinity? Why dost thou so mace- 
 rate thyself? 'Tis an inevitable chance, the first statute in Magna, Gharta, 
 an everlasting Act of Parliament, all must " die. 
 
 ""Constat seterna positumque lege est, 
 Ut coustet gouitura nihil." 
 
 It cannot be revoked, we are all mortal, and these all commanding gods and 
 
 princes " die like men : " ° involvit humile pariler el celsuin caput, cequatque 
 
 summis infima. " O weak condition of Ininian estate," Sylvius exclaims : 
 ""Ladislaus, 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 
 
 ' cOvld. i. Ti'ist ^^ Tacitus, lib. 4. eLib. 9. cap. 9. de civitate Dei. Non quEero cum 
 
 irascatur sed cur, non utrura sit tristis sed unde, lion utrum tiineat sed quid timeat. fFestus verbo 
 
 luinuitur. Luctui dies iudicebatur cum liberinascanlur, cum IVater abit, amicus ab liospite captivus domura 
 redeat, paella desponsetur. k Ob liauc causam nniliercs ablegai-aiu ne talia facerent ; nos llasc audientes 
 erubuimus et destitiraus k lachrymis. ''Lib. I. class. 8. de Claris. Jurisconsultis Patavinis. i 12, 
 
 Innuptce puelliE amict^ vii'idibus pannis, &c. k Lib. de consol. ' Prfficeptis philosophice confirmatua 
 adversus omnem fortunas vim, et te consccrata in coelumque recepta, tanta affectus Ijptitia sum ac Toluptate, 
 quantam animo capere possjm, ac e.'cultare plane milii vidcor, victorque de omni dolore et fortuna trium- 
 .phare. ™ tJt lignum uri n.atum, arista secari, sic liomines mori. " Boeth. lib. 2, met. 3. " Boetli. 
 
 pNic. Hensel. Breslagr. (ol. 47. 1 Twenty tlien present. ' To Magdalen, the daughter ot Charles the 
 Seventh of France. Obcuut uoctcsque cliosque, Hci. 
 
410 Cure of Melancholy. [Part. 2. Sec. 3. 
 
 the like fate, data sunt ipsis quoquefata sepulchris, kingdoms, provinces, towns, 
 and cities, have their periods, and are consumed, fin those flourishing times 
 of Troy, Mycente was the fairest city in Gree^ffrcBflice cunctx imperitabal, 
 r^ it, alas, and that "'Assyrian Nineveh are qiiite overthrown :" the like fate 
 hath that Egyptian and Bojotian Thebes, Delo^commwne GrcBciai condliahu- 
 Imn, the common council-house of Greece, ^d Babylon, the greatest city that 
 ever the sun shone on^ath now nothing But walls and rubbish left. ""Quid 
 Pandionice restat nisinomen AtJiencB?" 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 urbes sunt mor- 
 tales, as Peter ^ Gillius concludes of Constantinople, hcea sane quamdiu erunt 
 homines, futur a mihi videtur immortalis; 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, nee solidis prodest sua machina 
 
 <erris,''Tth_e names are only left, those at length forgotten, and are involved in 
 perpetuaX nightj 
 
 " ''Returning out of Asia, when I sailed from ^gina towards Megara, I 
 began (saith Servius Sulpicias, in a consolatory epistle of his to TuUy) to view 
 the country roiuid about, ^gina was behind me, Megara before, Pirjeus on 
 the right liand, Corinth on the left, what flourishing towns heretofore, now 
 prostrate and overwhelmed before mine eyes, I began to think with myself, 
 alas, why are we vaai so much disquieted with the departure of a friend, whose 
 life is much sliorfcer, "when so many goodly cities lie buried before us? 
 Remember, Servius, tliou art a man ; and with that I was much confirmed, 
 and corrected myself." Correct then likewise, and comfort thyself in this, 
 that we must necessaiily die, and all die, that we shall rise again : as TuUy 
 held; Jucundiorque multo congressus iwsler futurus, qua/minsuavis et acerbus 
 digressus, 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, 
 
 " b Quis desiderio sit pudor aut modu3 l " And who can blame my woe ? " 
 
 Tarn chari 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 fi-om his miseries : thou hast more need rejoice 
 that he is gone." Another complains of a most sweet wife, a young wife, N^on- 
 duin sustiderat flavum Proserpina crinem, such a wife as no mortal man ever 
 had, so good a wife, but she is now dead and gone, lethceoque jacet condita 
 sarcophago. I I'eply to him in Seneca's words, if such a woman at least ever 
 was to be had, "^He did either so find or make her; if he found her, he 
 may as haj)pily find another; if he made her," as Critobulus in Xenophon did 
 by his, he may as good cheap inform another, et bona iam sequitu/r, qaam bona 
 
 •AssjTiorum re^fio funditus deleta. ^Omnium quot tinquim Sol aspexit nrbiam maxima. nQvid. 
 
 "What of ancient Athens but tlie name remains?" ^Arcad. Lb. 8. yPrsefat. Topogr. Constantinop. 
 * " Nor can its own structure preserve the solid globe." " Epist. Tull. lib. 3. » Quum tot opi>idorura 
 cadavera ante oeulos projecra iacent. ''Hor. lib, 1. Od. 24. « De remed. fortuit. dErubesce 
 
 tanta tempestate quod ad unam anchoram stabas. e Vis £egrum, et morbidum, sitibundum — gaude 
 
 potiUS quod his malis liberatus sit. 'Uxorem bonam aut invenisti, aut sic t'ecisti; si iuveneris, aliam 
 
 habere to posse ex hoc intelligamus : si fecevis, bene spcres, salvus est artifex. 
 
Mem. 5] Remedies against Discontents, 4 1 1 
 
 prima fuit; "he need not despair, so long as the same master is to be liad." 
 But was she good? Had she been so tried peradveuture 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, a 
 pretty child ; 
 
 " >■ Impure pectus quale tcI impia I " He now lies asleep, 
 
 Moliiret Thriicum pectora." 1 Would make an impious Tliracian weep." 
 
 Or come fine daughter that died young, Nondum 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 fruatra plus, heu, &c. What, 
 wouldst 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? 
 
 *'kl^ura quia nee fato, merits nee morte peribat, 
 Sed miser ante diem" 
 
 he 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 should live always, thou art a fool." He was a fine child 
 indeed, dignus Apollineis ladirymis, a sweet, a loving, a fair, a witty child, of 
 great hope, another Eteoneus,whomPindarus thepoetand Aristides the rhetori- 
 cianso much lament; but who can tell whether he would have been an honest man ? 
 He might have proved a thief, a rogue, a spendthrift, a disobedient son, vexed 
 and 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," 
 et quo vita longior (Ambrose thinks), culpa 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-, 
 perad venture he prayed, amongst the rest that Icaro Menippus heard at Jupi- 
 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, suppose 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, ihalami lubentias, &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 ? " Do they concern us at all, think you, when we are once 
 
 ! Stulti est compedes licet aureas amare. 'Hor. 'Hor. lib. I. Od. 54. 'Virg. 4. iEn. 
 
 1 Cap. 19. Si id studes ut uxor, amiti, liberi peq)etuo vivant, stultus es. » Deus quos diligit juvenea 
 
 rapit, Menan. •Consol. ad ApoL Apollonius tllius tuus in flore decessit, ante nos ad seternitatem 
 
 digressus, tanquam e convivio abiens, priusquara in errorem aliquem e teraulentia incideret, quales in longA 
 senecta accidere solent. "Tom. 1. Tract, deluctu. Quid me mortuum miserum vocas, qui te sum multo 
 felicior ? aut quid acerbi mihi putas contigisse? anquianon sum mains seuex, uttu facie rugosus,Jncurvus, 
 &e. O demons, quidtibi videtur in vita boni ? nimirum amicitias, coenas, &c. Longe melius non esurirequam 
 edere; non sitire, &c. Gaude potius quod morbos et febres eflugerim, angorem animi, Ac. Ejulatus quid 
 prodest, quid lachrymss, itc. ' Virgil. 
 
412 Cure of Melancholy. [Part. 2. Sec. 3. 
 
 dead?" Condole not otheft then overmuch, "wish not or fear thy death." 
 '*Summum nee optes diem nee metuas; 'tis to no purpose. 
 
 "Excessifevitseserumnisfacilisqaelubensque I "I left this irksome life witli all mine heart, 
 Ne pejora ipsa morte dehinc videam." | Lest worse than death should happen to my part." 
 
 ' Cardinal Brundusinus caused this epitaph in Rome to be inscribed on histomb, 
 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 Tully adviseth us 
 ill the like case, Non quos mnisimus, 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 1 Can I bring him again 1 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 intemjierance 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 Greek, 
 ■was so generally lamented by his friends, Pindarns the jioet feigns some god 
 saj'ing, Silete, 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 heros, 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 -which ye contend. If our present weaknessis 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 dx'ink 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. tranq.) "accustom thyself, 
 and harden beforehand by seeing other men's calamities, and applying them 
 to thy present estate ; " Prceviszim est levins quod fait ante malum. I will 
 conclude with ^Epictetus, "If thoulovest a pot, remember 'tis but a pot thou 
 lovest, and thou wilt not he troubled when 'tis broken : if thou lovest 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 : ^ Stultum est timere quod 
 vitari non potest, 'tis a folly to fear that which cannot be avoided, or to be 
 discouraged at all. 
 
 ""Nam quigqiiis trepidus pavet vel optat, 
 Abjecit clypeum, locoque motus 
 Kectit qua valeat trahi catenam. 
 
 "For he that so faints or fears, and yields to his passion, flings away his own 
 "weapons, makes a cord to bind himself, and pulls a beam upon his own head." 
 
 MEMB. VI. 
 Against Envy, Livor, Emulation, Hatred, Ambition, Self-love, and aU other 
 
 Affections. 
 Against those other "passions andaffections, there is no better remedy than 
 as mariners when they go to sea, provide all things necessary to resist a tem- 
 
 ,.'^™ ^ ., ■ChytrpusdeliciisEuropaa. lEpist. 85. • Sardus de mor. een "PriEmp- 
 
 ditatione facilem reddere qiiemque casum. Platarchus consolatione ad ApoUoninm. Assuefacere non ci^.hii, 
 deoenms -ruU lib. 3. Tusculan. qu^st. x Cap. 8. Si oUam diligL, memento teXmdmffere non 
 
 pei-trrbaberis eS confracta; si fillu:n ant uxorem, memento hominem iite dUigi &c f «f ' H 
 
 • Boeih. Ub. 1. proa. i. • Qui invidiam ferrc non potest, terre contemptnm c'ogitur. oeneca. 
 
Mem. G.] Remedies against Discontents. 413 
 
 pest: to furnish ourselves with philosophical and Divine precepts, other men's 
 examples, ^ Periculum ex aliis facere, sibi quod ex usu siet: To balance our 
 hearts with love, charity, meekness, patience, and connterpoise those irregular 
 motions of envy, livor, spleen, hatred, with their opposite virtues, as we bend 
 a crooked staff another way, to oppose " "sufferance to labour, patience to 
 reproach," bounty to oovetousness, 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 pacta adversam arumnam 
 ferat, Pericla, damna, exiliapei'egre rediens semper cogitet, autfiliipeccatum, 
 aut uxoris mortem, aut morhum filiiE, commiinia esse kcec: 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 
 Tntditare, quo paxio 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 Searer bites ofFs stones to save therest: 
 
 Tu Quoque siqua nocent, abjice, tutus eris." [ Do thou the lilve witli 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 haud capitur, 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, encounters, and 
 with that resolute captain, come what may come, to make answer. 
 
 -" f non ulla laborum 
 
 "No labour comes at imawares tome, 
 For I have long before cast what may be." 
 
 virgo nova rai facies inopinaqiie surgit 
 
 Omnia percepi atque animo mecum ante peregi." 
 
 "non hoc primum mea pectora vuluus 
 
 Senseruntj graviora tuli e 
 
 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 
 wemay resist, and will not. Socrates was bad bynature, 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 fremitu no7i intueor, nuper terrce filios, nunc 
 McBcenates et Agrippas hahco, — summojam monte potitos. But he was much to 
 blame for it : to a wise staid man this is nothing, we cannot all be honoured 
 and rich, all Caesars; 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 tolerantice, convicium patiently, &c., si ita 
 consnevcris, vitiis non obtemperabis. ^Ter. Phor. .AIciatEmbl. 'Virg. jEn. k" My breast 
 
 was not conscious of this first wound, for 1 have endured still gi-eater." ^ Nat. Chytreus deliciis 
 
 Europe, Felix civitasquiE tempore pacis de hello cogitat. 'Occupet extremum scabies; mihi turpe 
 
 relinqul est. Hor. •= Lipsius, epist. qutest. 1. 1 . ep. 7. 
 
414 Cure of Melancholy. [Part. 2. Sec. 3. 
 
 side," "me non offendunt modo no7i in oculos incurrant, as he said, correcting 
 Ms former error, they do not offend me so long as they rnn not into mme eyes. 
 I am inglorious and poor, compositd paupertate, but I live secure and quiet : 
 they are dignified, have great means, pomp, 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 Neptumcm procul a 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 fieire, take all amongst them, wealth, honour, "and get what 
 they can, it offends me not : 
 
 " p me mea tellus 
 
 Lare secreto 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 friends, 
 sed nihil labor tantus profecit; nam dum alios amicorum mors avocat, aliis 
 ignotus sum, his invisus, alii large promittunt, intercedunt illi mecum soliciti, 
 hi vand spe lactant; dum alios ambio,hos capto, illis innotesco,atas perit,anni 
 dejluunt, amicifaiigantur, ego deferor, etjam, munditcBsus, humanceque satur 
 irifidelitntis, acquiesco. 'And so I say still; although I may not deny, but 
 that I have had some 'bountiful patrons and noble benefactors, ne sim interim 
 ingratus, and I do thankfully acknowledge it, I have received some kindness, 
 quod Deus illis heneficium rependat, si nonpro vot'is, 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 'Prudentius, 
 
 *' Inveni portum ; spes et fortuna valete, I " Mine haven's found, fortune and hope adieu, 
 
 I^il mihi vobiscum, ludite nunc alios." | Mock others now, for I have done with you." 
 
 MEMB. VII. 
 Against Repulse, Abuses, Injuries, Contempts, Disgraces, Contumelies, 
 
 Slanders, Scoffs, §c. 
 Eepulse.^ I MAT 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. lib. 1 . epist. 7. ™ Gloria comitem habet invidia-n, pari onere premitur retinendo ac 
 
 acquirendo. " Quid aliud ambitiosus sibi parat quam ut probra ejus pateant ? nemo vivens qui non 
 
 Imbet in vita plara vituperatione quam laude digua; liis malis non melius occurritur, quam si bene 
 latueris. »>Et omnes fauia perurbes garrula laudet. p Sen. Her. Fur. 1 Hor. " I live like a king 
 
 without any of these acquisitions." ' " But all my labour was unprofitable ; for while death took off 
 
 some of ray friends, to others I remain unknown, or little liked, and these deceive me with false promises. 
 Wliilst I am canvassing one party, captivating another, making myself known to a third, my age increases, 
 years glide away, I am put off, and now tired of the world, and surfeited with human worthlessness, I rest 
 content." * The right honourable Lady Frances Countess Dowager of Exeter. The Lord Berkley. 
 
 tDistlchon ejus in militem Christianum e GriKco. tngraven on the tomb of Fr. Puccius the Florentine 
 in liome. Chytreus indellciia. 
 
Meni. 7.] Eemedies against Discontents. 415 
 
 Repulse and disgrace are two main causes of discontent, but to an imdor- 
 stauding man not so hardly to be taken. Ciesar himself hath been denied, 
 ° and when two stand equal in fortune, birth, and all other qualities alike, 
 one of necessity must lose. ^Vh3'■ 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 aifects, 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, 
 affinity, 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." Indigrdssimus phrumque prcBjertu,!; Vatiaius 
 Catoni, illaudatus laudatissimo ; 
 
 'Servl dominantur; asclli 
 
 Ornantur plialeris, dephalerantuv equi." » 
 
 An illiterate fool sits in a man's seat, and the common peopile 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." 
 Salarium non dat multis salem. As good horses draw in carts as coaches. 
 And oftentimes, which Machiavel seconds, " Principes non sunt qui oh insiy- 
 nem virtutem principatu dig?ii sunt, he that is most worth}' wants employment; 
 he that hath skill to be a pilot wants a ship, an'l 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 careat 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, mulii 
 reges ut pupilli oh insciliam non reguiit 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, wliich ^ 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" &c. 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, Budteus, Cardan, 
 
 iiPiKderatiis in SOOLacedamoniorumnuiDerum non electus risit, gratulari se dicens civitatem habere 300 
 cives se meliorea. " Kissing goes by favour. y^Eneas Sj'l. de miser, curial. Dantur honoi-ea in curiis 
 non secundum honores et virtutes, sedut quisque ditior est atque potentior, eo magis honoratur. ^gg^jj^ 
 Jius, lib. 2. de repub, Gallorum. Favore apud nos et gratia plerumquc res agitur ; et qui commoduin 
 aliquem nacti sunt intercessorem, aditum fere liabent ad omnes prffifecturas. " " Slaves govern ■ asses 
 
 are decked with trappings ; horses are deprived of them." ^ Imperitus periti munas occupat' et sic 
 
 apud vulgus habetur, lUe protitetur niille coronatis, cum nee decern mereatur; alius 6 diverso mille 
 dignus, vix decern consequi potest. "^Epist. dedic. disput. Zeubbeo Bondemontio, et Cosmo liucelaio. 
 
 "1 Quum is qui regnut, et rcgnandi sit imperitus. " Lib. 22. hist. f Ministri locupletiores sunt iia 
 
 QaibU5 rahiist! utur. e llor. lib. 2. Hat. 5. " Learn how to grow rich." 
 
416 Cure of Melanchohj. [Part. 2. Sec. 3. 
 
 lived and died poor. Gesner was a silly old man, hacuh innixus, amongst all 
 those huffing cardinals, swelling bishops that flourished in his time, and rode 
 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 plerumqfie 
 ridieidus multos elevavk. 'Tis fortune's doings as they say, which made Bru- 
 tus now dying exclaim, misera virtus, ergo nihil quam verba eras, atqui 
 ego te tanquam rem, exercebam, sed tu serviebas fortunce.^ Believe it here- 
 after, my friends! virtue serves fortune. Yet be not discouraged (0 
 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, 
 ril 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 
 would 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 worth, he had newly fomid 
 out strange mysteries in chemistry, and other rare inventions, which he would 
 detect to the public good. The fifth was a painful preacher, 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 
 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 
 exchange for another, he did not like the former's site, could not agree with 
 his 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, coidd not expect, neither did he hope for, or look after 
 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 boiintiful 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 news was no 
 sooner published abroad, but all good students rejoiced, and were much cheered 
 up with it, though some would not believe it; others, as men amazed, said it 
 was a miracle ; but one amongst the rest thanked God for it, and said Nunc 
 juvat tandem studiosum esse, et Deo integro corde servire. You have heard my 
 tale : but alas it is but a tale, a mere fiction, 'twas never so, never like to be, 
 and so let it rest. Well, be it so then, they have wealth and honour, fortune 
 and preferment, every man (there's no remedy) must scramble as he may, and 
 shift as he can ; yet Cardan comforted himself with this, " "" the star Foma- 
 hant would make him immortal," and that ° after his decease his books should 
 
 h Solomon, Eocles ix. 11. i Sat. Monip. l!"0 wretchea virtue! you are therefore nothing tnt 
 
 words, and I have all this time been looking upon you as a reality, while you are yourself the slave of 
 fortune," 1 Tale quid est apud Valent Andream Apolog. manip. 5. apol. 39. ni gtella Fomaliant 
 
 Immortalltatem dahit. ^ Lib. de lib. propriis. 
 
Mem. 7.1 Remedies against Discontents. 417 
 
 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 
 ■i Sal vianus holds), "a gold ring in a swiue's snout?" Thou art a brute. Like 
 a bad actor (so 'Plutarch compares such men in a tragedy), diadema fert, at 
 vox non audititr : Thou wouldest play a king's part, but actest a clown, speakest 
 like an ass. 'Magna }Mis, Phaeton, et qucB non viribus istis, ifec, as James and 
 John the sons of Zebedee, did ask they knew not what : mscis, tem&ra/rie, 
 nescis; thou dost, as another Suffenus, overween 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 othei-s, 
 contemned thy friends, 'been a block, a tyrant, or a demi-god, sequiturque 
 superbia formani : " * 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 
 veterem /erendo invitant novam, "by taking one they provoke another:" but 
 it is an erroneous opinion, for if that were ti-ue, there would be no end of 
 abusing each other; lis 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 woiild have had him strike her again, he replied, that he would 
 not make them sport, or that they should stand by and say, Eia 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 oases 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- 
 jiense no man evil for evil, but as much a^ is possible to have peace with all 
 men : not to avenge om-selves, 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, nonjaciunt murwm, 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 be 
 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 brancJi if easily bended yields to thee, 
 Frangis si vires experire tuas." | Pull hard It breaits ; the difference you see." 
 
 oHor. "The muse forbids the praiseworthy man to die." p Qui induit thoracem aut galeam, 8cc. 
 
 <J Lib. 4. tie guber. Dei. Quid est dignitas indigno nisi circulus aureus in naribus auis ? "-In Lysandro. 
 
 ■Ovid. Met. t Magistratus virura indicat. *ldeo boni viri aliquando gratiam non accipiunt, ne in su- 
 perbiam eleventur ventositate jactantise, ne altitudo muneris negligentiores efflciat. u Mlian. * Injuriarura 
 remedium est oblivio. y Mat. xviii. 22. il;it. v. 39. *Rom. xii. 17. " Si toleras injuriara, victor 
 
 evadis; qui enim pecuniis privatus e5t,non est privatus victoria in hac philosophla. ''Dispeream nisita 
 
 nltue fuero: dispereara nisi ut me deinceps ames effecero. ° Joacb. Camerarios, Embl. 21. cent. 1. 
 
 2e 
 
418 Cure of Melancholy. [Part. 2. Sec. 3. 
 
 The noble family of the Colonni in Eome, 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- 
 kntia 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 kmocuous 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, magia est placabilis ir^ ] " A greater man is soonest pacified, 
 Kt faciles motus mens generosa capit." 1 A noble spii'lt quickly satisfied." 
 
 It is reported by ^G-ualter 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 kingj 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 beast a true Christian, a good divine, an imitator of Christ, 
 (" 'for he was reviled and put it up, whipped and sought no revenge"), thou 
 wilt pray for thine enemies, '""and bless them that persecute thee;" be 
 patient, meek, humble, (fee. 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 
 is least heart is most tongue; quo quisque stvltior eo magis insolesdt, the more 
 sottish he is, still the more insolent : " 'Do not answer a fool according to 
 his 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 
 me;" as that generous Socrates made answer in like case. Mefos 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 vility and insult, oppress, injure, tyrannise, to 
 take what liberty they list, and who dare speak against? Mis&rum, est ah eo 
 Icedi, quo nonpossis g'lteri, a 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 PoUio was aware of, when Octavianus pro- 
 voked him. 'Tis hard I confess to be so injured : one of Chilo's three difficult 
 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 afilicted and judge the poor." — " No man (as ' Plato farther adds) can so 
 severely punish his adversary, as God will such as oppress miserable men." 
 
 •* o Iterum ille rem judicatam judicat, 
 Majoreque mulcta mulctat." 
 
 ■i Heliodoras. « Reipsa reperi nihil esse Iiomini melius facilitate et dementia. Ter. Adelph. 
 
 'Ovid. B Camden in Glonc. > Usque ad pectus ingressns est aqnam, &c., cyrabam amplectens, sapien- 
 tissiiiie rex, ait, tua humilitas meam vicit superbiam, et sapientia triumphavit ineptiam; coUum ascende 
 quod contra te fatuus erexi, intrabis terrara quam hodie fecit tuam benignitas, &c. ' Chrysostom. 
 
 contumeliis affectus est et eas pcrtulit; opprobriis, nee nltus est; verberibus casus, nee vicem reddidit. 
 i^Eom. xu. U. iProv. " Contend not with a greater man, Prov. » Occidere possunt. "Non facile 
 aut tutum m eum scribere qui potest proscribere. p Arcana tacere, otinm recte collocare, ininriam posse 
 ferre, difflcillimum. i Psal. xlv. 'Eom. xii. sPsal. xiii. 12. tNullus tam severe inimicam suum 
 iilcisci potest, quam Dens solet miserorum oppressores. » Arcturua in Plant. " He adjudicates iudirment 
 agam, and punishes with a stiU greater penalty." ^ uuu-uioo j uuj^mcui, 
 
Mem. 7.] 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 : JErit, erit, it shall be so. Nemesis 
 
 Comes after, sero sed serio, stay but a little and thou shalt see God's just 
 
 judgment overtake him. 
 
 "^Raro antecedentem scelestum [ "Yet with sure steps, though lame and slow, 
 
 Deseruit pede pceua claudo." | Vengeance o'ertakes the tremhling 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 flower of his youth; a little after (ultionem Gonradini 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 peecat 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 soimd taratantarra, let them sack cities, take the spoil of countries, 
 murder infants, deflower virgias, destroy, burn, persecute, and tp-annise, they 
 shall be fully rewarded at last in the same measure, they and theirs, and 
 that to their desert. 
 
 "^ Ad genenim Cereris sine Cffide et sanguine pauci I " Few tyrants in their beds do die, 
 
 Descendunt reges et sicca morte tyranni." \ But 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, &5, 66. Only 
 be thou patient: "^vincit quipatitur: 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, 8 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 as put 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 
 recidif crimen quod a tefuit; pcccdsti, quiesce, as Ambrose expostulates with 
 Cain, lib. 3. de Abel et Cain. ° Dionysius of Syracuse, in his exile, was made 
 to stand without dooT, patienterferendum,fortasse nos tale quid fecimws, 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 "^TuUy's axiom, ferre ea molestissvmh homines non debent, qua ipsorum 
 culpa contracta sunt, self do, self have, as the saying is, they may thank 
 themselves. For he that doth wrong must look to be wronged again; hoAet et 
 musca splenem, etformiem sua hilis inest. The least fly hath a spleen, and a 
 little bee a sting. "An ass overwhelmed a thistlewarp'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 his 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 wiU not be revenged. 'Tis 
 
 ^Hor.3.od.2. yWisd.xi.6. "^Juvenal. *Apud Christianos non quipatitur, sed qui facit 
 
 injuriam miser est. Leo ser. b Xeque pracepissct Deus si gi-ave fuisset ; sed qua ratione potero ? facilA 
 si coelum suspexeris; et ejus pulchritudine, et quod pollicetur Deus, &c. "Valer. lib. 4. cap. I. 
 
 <i Lp. Q. frat. " Camerai'ius, Emb. lo. cent. 2. f Fap^e, inquit : nullum animal tarn posillum 
 
 quod non cupiat ulcisci. 
 
420 Cure of Melancholy. [Part. 2. Sec. 3. 
 
 hx taUonis, and the nature of all things so to do : if thou wilt live quietly thy- 
 self, Bdo 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 nonfert, 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 fdus Achates, and as a lackey follows him -wheresoever he 
 goes. Besides, misera est fortuna quae 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 aliterfacere 
 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 1 If there were no other respect than that of Christianity, religion and the 
 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 cautos, 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;" 
 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 cumfosnore, 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 ofiered 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 
 
 K Quod titi fieri non vis, alteri ne feceris. h 1 Pet. ii. i Slgnidem maloram proprium est inferre 
 
 damna, et bonorum pedissequa est injuria. k Alciat. erab. INaturam expellas farca licet, usque 
 
 recurret. ™ By many indignities we come to dignities. Tibi subjicito quseflunt aliis, furtum, convitia, &c. 
 Et in iis in te admissis non excandesces. Epictetus. ^ Plutarcli. quinquagies Catoni dies dicta ab inimicia, 
 ° Lib, 18, *Hoc scio pro certo quod si cum stercore certo, vinco sen vincor, semper ego niaculor. 
 
 PLib. 8. cap. 2. aobloquutus est, probrumque tibi intulit quispiam, sive veia is dlxerit, sive falsa', 
 
 maxlmam tibi coronam texueris si mansuetfe convitiuin tuleris. Clir,)-s. in 6. cap. ad Eom. ser 10 
 
Mem. 7.] Remedies against Discontents. 421 
 
 misused to his face, but he laughed as if it concerned him not : and as JEliwn. 
 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 him, per infainiam et bonamfamam gras- 
 sari ad immorialitatem, march on through good and bad reports to immor- 
 tality, 'not to be moved: for honesty is a suflScient reward, prohitas sibi 
 prceinium; and in our times the sole recompenoe to do well, is, to do well : but 
 naughtiness will punish itself at last, 'Improbis ipsa nequitia supplicium. As 
 the diverb is, 
 
 " Qui benfe fecerunt, iUi sua facta setiuentur; I "Thoy that do well, shall have reward at last; 
 Qui malfe fecerunt, facta sequentur 60S ; " | But they that ill, shall suffer for tliat's past." 
 
 Tea, 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, 
 my 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 ofienoe, it will be forgotten ia an instant, be it theft, 
 rape, sodomy, murder, incest, treason, &c., thou art not the first oflteuder, nor 
 shalt not be the last, 'tis no wonder, every hour such malefactors are called 
 in question, nothing so common, Qiiocunque in piypulo, quomnque sub axe.* 
 Comfort thyself, 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 1 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 teiTor to the rest; yet should every man have his 
 desert, thou wouldest peradventure be a saint in comparison ; vexat censurd 
 columbas, poor souls are punished; the great ones do twenty thousand times 
 worse, and are not so much as spoken o£ 
 
 " ■ Non rete accipitri tenditnr neque milvio, I " The net's not laid far kites or birds of prey 
 
 Qui male faciunt nobis; illis qui nil faciunt tenditur." [ 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 offender 
 in God's sight, Noah, Lot, David, Peter, &c., how many mortal sins do we 
 commit? Shall I say, be penitent, ask forgiveness, and make amends by the 
 sequel of thy life, for that foul offence thou hast committed? recover thy 
 
 rTullius, epist. Dolabella, tu forti sis animo; et tua moderatio, constantia, eorum infamct injuriam 
 ' Boctbius, consol. kb. 4. pros. 3. * " Amongst people in every climate." u Ter. Plior. ' 
 
422 Cure of Melanclwly. [Part. 2. Sec. 3. 
 
 credit by some aoble exploit, as Themistocles did, for he was a most debauched 
 and vicious youth, sedjuventce macidas prcBclaris factis delevit, 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. 
 Jfemo desperet meliora lapsus, a wicked Hver may be reclaimed, and prove aa 
 honest man ; he that is odious in present, hissed out, an exile, may be received 
 again with all men's favours, and singular applause; so Tiilly was in Rome, 
 Alcibiades in Athens. Let thy disgrace then be what it wUl, quod Jit, ivr 
 fectum 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, Beesse robur a/rguit diaacitas : if thou be guiltless it concerns thee not : — 
 
 "»Irrita vaniloquse quid curas spicula linguae, 
 Latrautem curatue alta Diana canem 7 " 
 
 Doth the moon care for the barking of a dog ? They detract, scoflf 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 iUis 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 involve, or an urchin round, 
 nil Dioror ictus, ""a lizard in camomile, I decline their fury and am safe. 
 
 " Integritas virtusque suo munimipe tuta, I ** Virtue and integrity are their own fence, 
 
 Non patet adversse morsibus invidite : " | 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 a 
 iergo quern nulla ciconia pinsit, Antevorta and Postvorta, Jupiter's guardian^, 
 may not help in this case, they cannot protect; Moses had a Dathan, a 
 Corath, David a Shimei, God himself is blasphemed : ncmdum felix es si te 
 nondum twrha deridet. It is an ordinary thing so to be misused. ^Eegiuin 
 est cum bene/eceris male audire, the chiefest men and most understanding are 
 so vilified; let him take his ^course. And as that lusty courser in ^sop, 
 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 : conteTtinentur ab iis quos 
 ipsi priUs contempsere, et irriddmntur ab iis quos ipsipriUs irrisere, they shall 
 be contemned and laughed to scorn of those whom they have formerly derided. 
 Let them contemn, defame, or undervalue, insult, oppress, scofi) slander, 
 g,buse, wrong, curse and swear, feign and lie, do thou comfort thyself with a 
 good conscience, ire sinu gaudeas, when they have all done, "'a good 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 tniki prce foribus, 
 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 he 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 Che exalted Diana care for the harking of a dog ? " y Lipslus elect, lib. 3. ult. Latrant me, jaceo, ac taceo, 
 &c. "Catullus. »The symbol of I. Kevenheder, a Carinthian baron, saith Sambucus. bTlie 
 
 symbol of Gonzaga, duke of Mantua. "Pers. Sat. 1. SMagni animi est iiyurias dispicere, Seneca da 
 
 Ira, cap. 31. "Quid tui"pius quam sapientis vitara ex insipientis sermone pendcre ? Tullius 2. de finibus. 
 f Tna te conscicntia salvare, in cubiculum ingredere, ubi secure requiescas. Slinuit se quodammodo proba 
 bonitas conscientias secrctum, Boethius, 1. 1 . pros. 4. s Kingantur licet et maledicant ; Palladium illud 
 
 pectori oppono, non moTcri : consista modestly, veluti sudi ionitens, excipio et frango stultissimum impctum 
 Hvoris. ■ Futejan.., lil;, ?. epist. 58. 
 
Mem. 7.1 Remedies against Discontents. 423 
 
 In fine, if princes -would do justice, judges be uprigtt, 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 they again obedient to their 
 parents, brethren agree amongst themselves, enemies be reconciled, servants 
 trusty to their mastera, 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, 
 find 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, 
 ^nd 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 oraiio: they will 
 speak more than comes to their shares, inaU companies, and by those bad courses 
 accumulate much evil to their own souls {qui contendit, sibi convicium facit), 
 their life is a perpetual brawl, they snarl lie so many dogs, with their wives, 
 children, ser\'ants, 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. Vatiuius 
 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 presente.d 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 wLU 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, <fec., 
 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 ; 
 
 I" Mil. glor. Act. 3. Plautus. i Bion said Ills father was a rogue, his mother a ^fhore, to prevent obloquy 
 and to show that nought belonged to Um but goods of the n^i^d. ' 
 
424 Cure of Melancholy. [Part. 2. Sec. 3. 
 
 be sober and watch : pray continually : be angry bnt sin not : remember tliy 
 last : fashion not yourselves to this world, &o., 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 imto 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 worldlyprovocations, 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, "sms- 
 tiite 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. ''Live not beyond thy means. "Give cheerfully. Pay thy dues 
 willingly. Be not a slave to thy money; "^omit not occasion, embrace oppor- 
 tunity, lose no time. Be hunible to thy superiors, respective to thine eq\ials, 
 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 opinia.tive, maintain no factions. Lay no wagers, make no compari- 
 sons. ^Find no faults, meddle not with other men's matters. Admire 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 
 faction; moderate thy passions. ^ Think no place without a witness. '^Ad- 
 monish thy friend in secret, commend him in public. Keep good company. 
 ''Love others to be beloved thyself Ama tanquam osurus. Amicus tarda 
 fias. Provide for a tempest. Noli irritare crdbrones. 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. °Live 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. I Nosce teipsum, "p Contentus abi. ° Ne fldas opibus, neque parasitis, trahunt 
 
 in priEcipitiiim. "Pacem cum hominibus babe, belluni cum vitiis. Othon. 2. imperat. symb. p Daemon 
 te nunquam otiosum inveniat. Hieron. qDiu deliberandum quod statuendum est semel. ^insipientis 
 est dicere non putaram. 'Araesparentem, si Kquum; aliter, feras ; prsestes parentibus pietatem, amicis 
 dilectionem. * Comprime linguara. Quid de quoque viro et cui dicas stepe caveto. Libentius audias 
 
 ijuam loquaris; vive ut vivas. nEpictetus : optime feceris si ea fugeris quse in alio reprehendis. Nemiiii 
 dixeris quiE nolia efferri. *Fuge susuiTones. Percoutatorem fugito, &c. y Sint sales sine vilitate. Sen. 
 » Sponde, presto noxa. * Camerar, emb. 55. cent. 2. cave cui credas, vel nemini fidas Epicarmus, 
 
 b Tecum habita. <= Bis dat qui cito dat. <* Post est occa.sio calva. o Nimia familiaritas parit con- 
 
 tcmptum. f llendacium servile vitium. b Arcanum neque inscrutaberis ullius unquam, commissumque 
 teges, Hor, lib. 1. ep. 19. Nee tua laudabis studia ant alieua reprendes Hor. ep. lib. 18. ii iVe tc 
 
 quajsiveris extra. ' Stultum est timere, quod vitari non potest. ^ De re amissa irreparabili ne doleas. 
 ' Tanti eris aliis quanti tibi fueris. «" Neminem vel laudes vel accuses. " NuUius hospitis grata est 
 
 moralonga. ° Solonis lex apud Ariatotelem ; Gellius, lib. 2. cap. 12. p Nullum locum putes sine teste, 
 semper adesse Deum cogita. 1 Secretb amicos adraone, lauda palara. 'Ut ameris, amabilis esto. Eros 
 et anteros gemelli Veneris, amatio et redamatio. Plat. » Dum fata sinunt vivite Iseti, Seneca. ' Id 
 
 fippiime iu vita utile, ex aliis observare sibi quod ex usu siet. Ter. 
 
Mem. 8. liemedies 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," (fee. Look for more in Isocrates, Seneca, Plutarch, Epictetus, &c., 
 and for defect, consult with cheese-trenchers and painted cloths. 
 
 MEMB. VIII. 
 
 Against Melancholy itself. 
 
 "EvBRT 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 miad, bashful- 
 ness, and those other dread symptoms of body and miad, 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 ia 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 ^Vejentes were to the 
 Romans, 'tis hostis inagis assiduus quam 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, tenible, 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, is 
 whoUy to themselves : and those symptoms not so dreadful, if they be compared 
 to the opposite extremes. They are most part bashful, suspicious, solitary, ifcc, 
 therefore no such ambitious, impudent intruders as some are, no sharkers, no 
 conycatchars, no prowlers, no smell-feasts, praters, panders, parasites, bawds, 
 drunkards, whore masters ; necessity aad defect compel them to be honest; 
 as Mitio told Demea in the "'comedy, 
 
 " Hsec si neque ego neque tu fecimus, 
 Kou 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, 'tia our dame melancholy kept us so : J^on deerat 
 voluntas sedfacultas. ^ 
 
 Besides they are freed in this from mapy other infirmities, solitariness makes 
 them more apt to contemplate, suspicion wary, which is a necessary humour 
 in these times, '^ Nam pol qui maxinie cavet, is scepe cautor captus est, " he that 
 takes most heed, is often cix'cumvented and overtaken." Fear and sorrow 
 keep them temperate and sober, and free them from any dissolute acts, which 
 jollity and boldness thrust men upon : they are therefore no sicarii, roaring 
 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 foUy, 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, nee contra 
 flamina fiato. ^ Nulla certior custodia innocentid : inexpuguabile munimentum munimento non egere. 
 yUiiicuiqueauum onus Intolerabile vidctur. ^Liyius. " Tei-. Seen. 2. Adelplius, b"'Twasuot 
 
 the will but the way was wanting." cpi^utus. d petronius Catul. 
 
426 Cure of Mdanchdy. [Part. 2. Sec. 4, 
 
 soire vita jiKundissima, "'tis the pleasantest life to know nothing j iners ma- 
 lorum remedium ignorantia, " ignorance is a downright remedy of evils." 
 These curious arts and laborious sciences, Galen's, TuUy's, Aristotle's, Jus- 
 tinian's, do hut 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, quam sapereet ringi, to be wise and still vexed; bet- 
 ter to be miserable than happy: of two extremes it is the best. 
 
 SECT. lY. MEMB. I. 
 SuESECT. I. — Of Physic which cureth vnih 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 Pharmaceutice, 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 unnecessar'y, unprofitable to this or any other 
 disease, because those countries which use it least, live longest, and are best 
 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 Porest 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." 
 &c. Damianus A-Goes, Saxo-Grammaticus, Aubanus Bohemus, say the like 
 of them that live in Norway, Lapland, Finmark, 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 Levinus 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, sui'feiting 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' physia Many are overthrown by preposterous use of it, and 
 
 'Pavmeno CaelestinaB, Act. 8. Si stultitia dolor esset, in nulla non doino ejniatus andires. f Busba. 
 
 quius. Sands, lib. 1. fol. 89. 8 Quis hodie beatior, quam cni licet stultum esse, et eorundem Iminunita- 
 
 tibus frui. Sat. Menlp. hLib. Hist. iParvo viventes, laboriosi, longaevi, suo content!, ad centum 
 
 annos viyunt. k Lib. 6. de Nup. PhUol. Ultra humanam fragilltatem prolixi, ut immatur? pereat qui 
 
 centcnanus monatur, &c. 1 Victus eorum caseo et lacte consistit, potua aqua et serum ; pisces loco 
 
 panis iiaoent J ita multos annoa siepe 2ij0 absque medieQ et mediciaa TiYiint, » 14b, dQ i cemi;ex. 
 
Mem. 1. Sabs. 1.] 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, " ° Quot Tliemison cegros 
 autumno ocdderit uno ?" "How many murders they make in a year," qui- 
 hus impune licet Jwminem 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, " P every disease is either curable or incurable, a man recovers of it or 
 is kUled 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 Romans distasted 
 them so much that they were often banished out of their city, as Pliny and 
 Celsus 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. 
 Canonherius, a patrician of Rome and a great doctor himself, " one of their 
 own tribe," proves by sixteen arguments, because it is mercenary as now used, 
 base, and as liddlers play for a reward. Juridlcis, medicis, fisco 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 : Inventwm est medicma 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 
 of theirs, which 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, mLstaking 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, interfecit, " a multitude of 
 physicians hath killed the emperor;" plus a medico quam a morbo periculi, 
 " more danger there is from the physician, than from the disease." Besides, 
 there is much imposture and malice amongst them. "All arts (saith ^Cai'dan) 
 
 ^Per mortes agunt experimenta et animas nostras negotiantur; et quod aliis exitiale hominera occidere, 
 iis impunitas aurama. Plinius. *^Juven. P Oinnis morbus lethalls aut curabilis, in vitam 
 
 definit aut in mortem. Utroque igitar modo medicina inutilis ; si lethalis, curavi non potest ; si curabilis. 
 non requirit medicum : natura expellet. Iln intei-pretationes politico-morales in 7 Aphorism. 
 
 JHjppoc. libros. '^Prsefat. de contrad. med, s Opinio facit medicos : a fair gown, a velvet cap, 
 
 the name of a doctor is all in all. t Morbus alius pro alio curatur; aliud remedium pro alio. " Con- 
 trarias profenmt sententias. Card. * Lib. 3. de sap. Omnes artes fraudem admlttunt, sola medi* 
 
 cina sponte eam accersit. 
 
428 Cure of Melanclioly. [Part. 2. Sec. L 
 
 admit of cozening, physic, amongst tlie rest, doth appropriate it to herself;" 
 and tells a story of one Curtius, a physician in Venice ; because he was a 
 stranger, and practised amongst them, the rest of the physicians did stUl cross 
 him in all his precepts. If he prescribed hot medicines they would prescribe 
 cold, miscentes pro calidis frigida, profrigidis humida, pro pvjrgantibus astrin- 
 genlia, binders for purgatives, omnia perturbabant. If the party miscarried, 
 Curtium damndbant, 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 quo, 
 &c. See Fuchsius, lib. 1. sect. 1. cap. 8, Cordus' Dispensatory, and Brassivola's 
 Exatnen 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 Urentius, what's the difference ? 
 
 " Chirurgicus medico quo differt ? scilicet isto, 
 Enecat hie succis, enecat ille manu : 
 Carnifice hoe ambo tantum differre vldentur, 
 Tardius hi facimit, 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 medicorum, 
 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, &c. 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 physio, 
 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 ai't, 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 
 argiiments 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 agrotus propria culpS perit, sed nemo nisi medici bene6cio restltuitur. Agrippa. * " How 
 
 does the surgeon ditfer from the doctor ? In this respect : one lulls hy dru^^s, the otlier by the tand ; 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 pulsuum 
 
 differentias, quie describuntur U Galeno, nee ii quoquam intelligi, nee observari posse. ^ Lib. 28. cap. 7. 
 syntax, art. rairab. Mallern ego expertis credere solum, quam merfe rfttiocinantibus : neque satis laudare 
 possum institutum Babylonicum, &c. d Herod. Euterpe de Egyptiis. Apud eos singulorum raorborum 
 sunt -singuli medici; alius curat oculos, alius denies, alius caput, partes occultas alius. *Cynp. lib. 1. 
 
 \ elut ve^tium fi'actarum resarcinatores, &c. 
 
Mem. 1. Subs. 2.] 
 
 Medicinal Physic, 
 
 429 
 
 fAliud vinum, aliud ebi-ietas, lyine and drunkenness are two distinct things. 
 I acknowledge it a most noble and divine science, in so muob that Apollo, 
 jSlsculapius, and the first founders of it, meritd 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 : ^soulapius had 
 his temple and altars every where, in Corinth, Lacedsemon, Athens, Thebes, 
 Epidaurus, &c. Paiisanius 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 liffceth 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," Eoclus. Iviii. 1. But of this noble sub- 
 ject how many panegyrics are worthily written? For my part, as Sallust said 
 of Carthage, prcBstat silere quam pauca dicere; I have said, yet one thing I 
 will add, that this kind of physic is very moderately and advisedly to be used, 
 iipon 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 11. Aphorism. "'Amodest 
 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. 'Henricus 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 ™ Celsns 
 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, (fee, siagle out 
 some of the chiefest. 
 
 SuBSECT. II. — Simples proper to Melancholi/, 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. 
 
 AvTOfMaTOl IpOLTWtri KaKCL OvTiTOtiTt (p^povtTat 
 
 "Diseases steal ioth day and night on men, 
 For Jupiter liath taken voice from them ;" 
 
 So there be several remedies, as ^he saith, "each disease a medicine, for every 
 
 8 Prudens et plus medicns, morbum ante expellere aatagit, cibis medicinalibns, quam 
 h Cuicunque potest per alimenta restitui eanitas, fugiendus est penitus usug medica- 
 
 fChrys. horn. 
 
 pnris raedicinis. _ ^ 
 
 mentorum. i Modestus et sapiens medicus, nnnquam properabit ad pharmaciam, nisi cogente necessitate. 
 kQuicunquephannacatur in juventute, deflebit in senectute. IHildesh. spic. 2, de mel. fol. 276. l^ulla 
 est ferme niediclna purgaus, quse non aliquam de viribus et partibus corporis deprsedatur. ^Lib. 1. et 
 
 Bart, lib. 8. cap. 12. "De vict. acnt. Omne purgans medicamentum, corpori purgato contrariuni &c, 
 snccos etspiritus abdacitjSubstantiara corporis aufert. °-Hesiod. op, P fleurnius, priBf. pra med' 
 
 Quot morborum sunt idese, tot remediorum genera yariis potentiis decorata. 
 
430 Cure 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 Eorto 
 geniali, and Baptista Porta PhysiogTiomicce lib, 6. cap. 23, give many instances 
 and examples of it, and bring many other proofs. For that cause belike that 
 learned Fuchsius 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 JEigy^t, 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 Antycirae, or that of Austria which bears 
 the purple flower, which Matthiolusso much approves, and so of the rest. In 
 the kingdom of Valencia in Spain, ^Maginus commends two mountains, 
 Mariola and Renagolosa, famous for simples;' Leander Albertus, "Bald us 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 
 Fuchsius taxeth, Instit. I. 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 fuU. cure and absolute of all diseases; a capite ad cahmn, 
 nostrce regionis herbce nostris corporihus magis conduicunt, our own simples 
 agree best with us. It was a thing that Fernelius much laboured in his 
 French practice, to reduce all his cure to our proper and domestic physic: so 
 did ^ Janus Cornarius, and Martin Rulandus in Germany, T. B. with us, as 
 appeareth by a treatise of his divulged in our tongue 1615, to prove the suffi- 
 
 ^Penotttis denar. med. QuaBcunijueregioproducitsimplicia, promorbiaregionis; crescit raro absynthium 
 ia Italia, quod ibi plerumque morbi calidi, sed cicuta, papavcr, et lierbse fi'igidiE; apud no3 Germanos et 
 Polonos ubique provenit absyntliium. ' Quum in villam venit, consideravit quaa ibi crescebant medica- 
 
 menta, simplicia fi-equentiora, et lis plemnque usus distUlatis, et aJiter, alimbacura ideo argenteum circum- 
 ferens. ^Herb33 medicis utiles omnium iu Apulia feracissimEc. t'Geog. ad quos magnus herbariorum 
 
 Humerus undique confluit. Sincerus Itiner. Gallia. " Baldus mons prope Benacum herbilegis maxims 
 
 notus. ^ Qui se nihil effecisse arbitrantur, nisi Indiam, jEthiopiara, Arabiam, et ultra Garamantas a 
 
 tribus mundi partibus exquisita reraedia corradunt. Tutius ssepe medetur rustica anus una, &c. ? lip- 
 lib. 8. Proximonim incuriosi longinqua sectamui', et ad ea cognoscenda iter ingredi et mare transmitters 
 solemus ; at quaj sub oculis posita negligimus. " Exotica r^ecit^ doiuesticia fiolum noa conteatos esse 
 
 voluit. Melcli. Adamus vit. ejus. 
 
Mem. 1, Subs. 3.] Medicinal Phydc. 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 fiir-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 suck There have been diverse worthy physicians, which 
 have tried excellent conclusions in this kind, and many diligent, painful 
 apothecaries, as Gresner, Besler, Grerard, &c., but amongst the rest those fcunous 
 public gardens of Padua in Italy, Nuremburg in Germany, LeyJen in Hol- 
 land, Montpelier in France (and ours in Oxford now in Jieri, 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 "Fuchsius 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, Serbs, other Vegetables, &C. 
 
 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 Renodaeus, "and special quality expel future 
 diseases, perfectly cui-e 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 tilings are related of a man's 
 skull? What sevei-al virtues of corns in a horse-leg, ''of a wolf's liver, (fee. 
 Of "^diverse excrements of beasts, all good against several diseases ? What 
 extraordinary virtues are ascribed unto plants ? ^Satyrium et eriwa 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, peony, (fee. For the lungs, calamint, 
 liquorice, enula campana, hyssop, horehound, water germander, (fee. For the 
 heart, borage, bugloss, saifron, balm, basil, rosemary, violet, roses, (fe j. For 
 the stomach, wormwood, mints, betony, balm, centaury, sorrel, purslain. For 
 the liver, darthspine or camaepitis, germander, agrimony, fennel, endive, suc- 
 cory, liverwort, barberries. For the spleen, maidenhair, fingerfern, dodder 
 of thyme, hop, the rind of ash, betony. For the kidneys, grumel, parsley, 
 saxifrage, plantain, maUow. For the womb, mugwort, pennyroyal, fetherfew, 
 savine, (fee. For the joints, camomile, St. John's wort, organ, rue, cowslips, 
 centaury the less, <fec. And so to peculiar diseasas. To this of melancholy 
 you shall find a catalogue of herbs pi'oper, and that in every part. See more 
 in Wecker, Eenodseus, Heurnius, Uh. 2. cap. 19, (fee. I will briefly speak of 
 them, as first of alteratives, which Gralen 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. 
 
 £orage.^ In this catalogue, borage and bugloss may challenge the chiefest 
 place, whether in substance, juice, roots, seeds, flowers, leaves, decoctions, 
 
 ^ Instit. 1. 1. cap. 8. sec. 1. ad exqaisitam curandi rationem, quorum cognitio imprimis uecessaria est. 
 bQuaa cseca vi ac specifica qualitate morbos futuros arcent. lib. i. cap. 10. Instit. Phar. '^ Galen, lib. epar 
 lupi epaticos curat. d Stereos pecoris ad iipilepsiam, &c. ^ Priestpintle, rocket. fSabiiia 
 
 factum educit, s Wecker, Vide Oswaldura Crollium, lib. de intemis rerum signuturis, de herbis parti- 
 culm-ibus parti caique conveaieutibtu. bldem Laurentius, cap. 9. 
 
432 Cure of Melancholy. [Part. 2. Sec. 4. 
 
 distilled waters, extracts, oils, &c., for such kind of herbs be diversely vaiied. 
 Bugloss is hot and moist, and therefore worthily reckoned up amongst those 
 herbs which expel melancholy, and 'exhilarate the heart, Galen, lih. 6. cap. 
 80. de simpl. med. Dioscorides, lib. 4. cap. 123. Pliny much magnifies this 
 plant. It may be diversely used; as in broth, in i^^ wine, in conserves, syrups, 
 &c. It is an excellent cordial, and against this malady most frequently pre- 
 scribed ; a herb indeed of such sovereignty, that as Diodorus, lii. 7. bibl. Plinius, 
 lib. 25. cap. 2. et lib. 21. cap. 22. Plutarch, synipos. lib. 1. cap. 1. Dioscorides, 
 lib. 5. cap. 40. Oaslius, 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." 
 
 " Qui semel id patera mistura Nepenthes laccliD 
 Hauserit, hiclachrymam,noiisi suavissima proles. 
 Si geiinanus ei ciiarus, 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. 
 
 Balni.^ Melissa balm hath an admirable virtue to alter melancholy, he it 
 steeped in our ordinary drink, extracted, or otherwise taken. Cardan, lib. 8. 
 much admires this herb. It h-eats and dries, saith ""Heumius, 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. 
 Besides they ascribe other virtues to it, " "as to help concoction, to cleanse the 
 brain, expel all careful thoughts, and anxious imaginations : " the same words 
 in effect are in Avicenna, Pliuy, Simon Sethi, Fuchsius, Leobel, Delacampius, 
 and every herbalist. Nothing better for him that is melancholy than 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 Csesar Augustus, in his book 
 which he writ of the virtues of betony, cap. 6. wonderfully commends that 
 herb, animas hominwm et corpora custodit, seeuras de metu reddit, it preserves 
 both body and mind, from fears, cares, griefs; cures falling sickness, this and 
 many other diseases, to whom Galen subscribes, lib.7. 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^l Lupulus, hop, is a sovereign remedy; Fuchsius, cap. 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 Euffus Ephesias, ^ Areteus relate, by breaking 
 wind, helping concoction, many melancholy men have been cured with the 
 frequent use of them alone. 
 
 i Dieor borago, gaudia semper ago. kVino infusuraliilaritatem facit. lOdyss. A. niLib, 2. 
 
 cap. 2. prax. med. mira vi lietitiam prsebet et cor confirmat, vapores melancholicos purgat U spiritil)ua. 
 iiproprlum est ejus animum hilarem reddere, coneoctionem juvare, cerebri obstructiones resecare, solici- 
 tudines fugare, solicitas imaginationes toUere. ° ScorzoneriK non solum ad viperarum morsus, comi- 
 
 tiales, vertiginosos, sed per se accommodata radix tristitiam discutit, hilaritatemque conciliat. PBilcni 
 
 utramque detrahit, sanguinem purgat. "^ Lib. 7. cap. 5. Lcet. occid. India3 descript. lib. 10. cap. 2. 
 
Mom. 1. Subs. 4.] Medicinal Physic. 433 
 
 And beoaxise the spleen and blood are often misaffected in melancholy, I 
 may not omit endive, succory, dandelion, fumitory, &c., •which cleanse the 
 blood. Scolopendria, cuscuta, ceteraohe, mugwort, liverwort, ash, tamarisk, 
 genist, maidenhair, (fcc, which must help and ease the spleen. 
 
 To these I may add roses, violets, capei-s, featherfew, scor.lium, stoechas, 
 rosemary, ros soils, saffron, ochyme. sweet apples, wine, tobacco, sandei-s, iSrc. 
 That Peruvian chamico, mynstrosj /.uruUate. &c.. Linshcosteus Datiu-a; and 
 to such as are cold, the "" decoction of guaiacum, China, sarsapariUa, sassafras, 
 the flowers of carduus benedictus, -which I find much used by ilontanus in his 
 Consultations, JuliusAlesandrinus^ LsUusEugubinus-and others. ^Bemardus 
 Penottus prefers his herba soHs, or Dutch sindaw, before all the rest in this 
 disease, "and wiU admit of no herb upon the earth to be compar.ible 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. Guiaue- 
 rius, in his Antidotary, hath many such. ^Jacobus de Dondis the aargrecator, 
 repeats ambergrease, nutmegs, and allspice amongst the rest. But th.it cannot 
 be general. Amber and spice will make a hot brain mad, good for cola and 
 moist. Garcias ab Horto hath many Indian plants, whose virtues he much 
 magnifies in this disease. Lemni\is, insiit. cap. 5S. admires rue, and com- 
 mends it to have excellent virtue, "^to expel vain im.iginations, devils, and 
 to ease afflicted so;^." Other things are much magnified -^ by writers, as an 
 old cock, a ram's head, a wolfs heart borne or eaten, which Mercurialis ap- 
 proves; Prosper Altinus, the water of Xilus; Gfomesius all sea- water, and at 
 seasonable times to be sea-sick : goats milk^ -whey, ic. 
 
 SuBSECT. TV. — Precious Stones. Ifetah, Jfiiiera's, Alterativis. 
 
 Precious stones are diversely censured; many explode the tise of them or 
 any mineral in physic, of whom Thomas Erastus is the chie^ in his tntct 
 against Paracelsus, and in an epistle of his to Peter ilona vius. ■■ ^ That stones 
 can work any wonders, let them believe that list, no Tnan 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, P^enodeus, Alardns, Bueus, Eneelius 
 Marbodetis, (fee. ^ ilatthiohts specifies in coral : and Oswaldus Crollius, Basil. 
 Chym. prefers the salt of coral '^Christoph. Eneelius, lib. 3. cap. 131. will 
 have them to be as so^many several medicines against melancholy, sorrow, fear 
 dulness, and the like ; ^ Benodoeus admires them, " besides they adorn kincs' 
 crowns, grace the fingers, enrich oitr household stuf^ defend us from enchants 
 ments, preserve health, cure diseases, they drive away grie:^ 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 
 
 ♦ 
 
 ^ Henmius, 1. 2. consi!. 185. Scoltzii consil. 77. ' Praef. denar. med. Oiniies capitis dolores et 
 
 pliantasmata tollit ; scias nuilam herbam in terris hnic comparandam viribu3 et bonitate nasci. t Optimuin 
 medicamentura in celeri cordis confortatione, et ad omnes qui tristantur, &c. ° liondoletius. Elenom 
 
 quod Tim habet miram ad hilaritatem et multi pro secreto liabent. Scltenkius, obserr. med. cen. .5. obaerv. 86 
 ^ Afflictas mentea relevat, animi imaginationes et diemones expellit. y Sclcenkius, Miz'alduB, Hfaaas' 
 
 ^ Cratonis ep. vol. 1 . Credat qui vult gemmas mirabUia efficere; mihi qui et ratione «t experientia didici 
 aliter rem liabere, nullus facUe persuadebit falsum esse verum. "^L. de gemmis. b Margarita et 
 
 corallum ad melanclioliam prajcipue valent. *^Margaritje et gemmae spiritos confortant et cor melan- 
 
 choliam fugant. d I'raefat. ad lap- prec. lib. 2. sect. "2. de mat. med. Regum coronas ornant; diiatos 
 
 illustrant, supellectilem ditant, e fascino tuentur, mortis medentur, sanitatem conservant, mentem^hi- 
 larant, tristitiam pellnnt. * Eneelius, 1.3. c. 4. Suspensus vel ebibitus tristitiaj multmn resistit, et c« 
 recreat. f Idem, cap. .5. ct cap. 6. deHyacinttio et Topazio. Iram sedat et animi tristitiam pellit 
 
 2^ 
 
434 Cure of Melancholy. [Part. 2. Sec. 4. 
 
 anger, grief, diminish madness, rtmdh deliglifc 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, lib. 2. cap. 13. vmi mecmn, Fran. Rueus, ca/p. 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., Encelius, 
 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 ohelidonius, 
 " ^ 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 gx-een- 
 coloured "emmetris if it be carried about, or worn in a ring; Hueus to the 
 diamond. 
 
 Nicholas Cabeus, a Jesuit of Perrara, 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 quisper 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 melancholy ; let 
 experience determine. 
 
 Mercurialis admires the emerald for its virtues in pacifying all affections of 
 the mind ; others the sapphire, whi oh is " the p fairest of all precious stones, of 
 sky colour, and a great enemy to black choler, frees the mind, mends manners," 
 &c. Jacobus 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. 
 Eenodeus, cap. 22. lib. 3. de ment. med. saith he saw two of these beasts ahve, 
 in the castle of the Lord of Vitry 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, Eenodeus, cap. 23. 
 lib. 3. Eondoletius, lib. 1. de Testat. c. 15, &c. "^That almost all jewels and 
 precious stones have excellent'virtues to pacify the aflfections 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 exhilaration of the 
 heart. * 
 
 s Lapis Iiic gestatiis aut ebibitus prudentiam auget, noctumos timores pellit ; insanos hac sanayi, et 
 quum lapidera abjecerint, erupit iteriim stultitia. h Inducit sapientiam, fugat stultitiam. Idem 
 
 CardanuSj lunaticos juvat. i Confert ad bonum Intellectum, comprimit malas cogitationes, &c. Alacres 
 reddit. k Albertus, Enceliua, cap. 44. lib. 3. Plin. lib. 37. cap. 10. Jacobus de ]5ondi3 : dextro brachio 
 alligatus sanat lunaticos, insanos, facit amabiles, jucundos. 1 Valet contra phantasticas illusiones ex 
 
 melancholia. "^Amentes sanat, tristitiam pellit, iram, Ac. ^ Valet ad fagandos timores et 
 
 dffimones, turbulenta somnia abigit, et noctumos puerorum timores compescit. ° Somnia laeta facit 
 
 argenteo annulo gestatus. P Atras bill adversatur, omnium gemmarum pulcherrima, coeli colorem 
 
 refert, animum ab errore liberat, mores in melius mutat. ^ Longis moeroribus feliciter medetur, 
 
 deliquiis, Ac. rgec. 5. Memb. 1. Subs. 5. ^ Gestamen lapidum et gemmarum maximum fert 
 
 auxilium et j uvamen ; uude qui dites sunt gemmas secum ferre student. t Margaritse et uniones qua 
 
 4 concUia et piscibus apud Persas et Indos, valde cordiales sunt, &c. 
 
Mem. 1. Subs. 4.] Medicinal Physic. - 435 
 
 Minerals.'] Most men say as mucli of gold and some other minerals, as these 
 have done of precious stones. Erastus still maintains the opposite part. Dis- 
 put. in Paracelsum, cap. Ai.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 
 mUii plaudo simul ac nummos conteinplor in area, as he said in the poet, it so 
 revives the spirits, and is an excellent recipe against melancholy, 
 
 ^For gold in pfti/sic is a cordial, 
 Ther^ore 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 urgeth 
 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, ubi 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. Apagesis 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 year's, or to the world's 
 end, with their ^ Alexijpharmacums, Panaceas, Mummias, unguentum Arma- 
 rium, and such maguetical cures, Lampas vitce et mortis, Balneum Diame, 
 Palsamum, Electrum Magico-physicum, Amuleta Martialia, &c. "What wiU not 
 he and his followers effect? He brags, moreover, that he was primus inedi- 
 corum, and did more famous cui'es than all the physicians in Europe besides, 
 "■^a drop of his preparations should go farther than a drachm, or ounce of 
 theii-s," 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 supei-stition, witchery, charms, &c., yet they admire, stifily 
 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 Wecker, antid. spec. lib. 1. to whom 
 Kenodffius subscribes, lib. 2. cap. 2. Ficinus, lib. 2. cap. 19. Femel. meth. med. 
 lib. 5. cap. 21. de Cardiacis. Daniel Sennertus, lib. 1. part. 2. cap. 9. Auder- 
 nacus, Libavius, Quercetanus, Oswaldus CroUius, Euvonymus, Rubeus, and 
 Matthiolus in the fourth book of his Epistles, Andreas a Blawen epist. ad 
 Matthiolum, as commended and formerly used by Avicenna, Amoldus, 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 of 
 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 Istitiam ffenerat, non in corde, sed in arci rironim. ^ Chancer. y Aurum non aumra. 
 
 Noxium Ob aquas roclentes. ^ Ep. ad Monavium. Metallica omnia in universum quovismodo parata, nee 
 tuto nee commodfe intra coi-pus surai. ^ In parag. Stultissimus pilus occipitis mei plus scit quam omnes 
 
 vestri doctores, et calceorum meorum annuli doctiores sunt quam vester Galenus et Avicenna, barba mea 
 plus experta est quam vestrSB oranes Academic. b Vide Emestum Burgratium, edit. Franaker. 8vo. 
 
 IGU. Crollius and others. c pjug progcjet gutta mea, quam tot eorum drachmse et unciEe. dNonnulli 
 lluic supra modum indulgent, usum etsi non adeo magnum, non tamen abjiciendum censeo. ^ Ausim 
 
 dicere nemiuem modicum excellentem, qui non in hac distillation© chymica sit versatus. Morbi chrooici 
 deTinci citi-a metaUica vix possint, aut ubi sanguis corrumpitur. 
 
436 Cure of Melancholy. [Part. 2. Sec. 4. 
 
 SuBSECT. V. — Compound alteratives; censure of compounds, and miooed physio. 
 
 Flint, 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 Red 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 ''Fnchsius 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, confased 
 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 indigestaqua 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 
 '^Mat. Ricoius, 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'cau 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 
 quantity; may they not be reduced to half or a quarter? Frustrafitperplv/ra 
 (as the saying is) quodfieri 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 kind; 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? Rog. Bacon hath taxed many errors in his tract de gradualionihus, 
 explained some things, but not cleared. Mercurialis, in his book de composit. 
 medecm. gives instance in Hamech, and Philonium Romanum, which Hamech 
 an Arabian, and Philonius a Roman, 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 Eernelius alter the one, and why is the other obsolete? 
 "Cardan taxeth Galen for presuming out of his ambition to correct Theriacum 
 Andromachi, and we as justly may carp at all the rest. Galen's medicines are 
 now exploded and rejected ; what JSTicholas Meripsa, Mesue, Celsus, Scribanius, 
 
 f Fraudes hominum et ingeniorum capturse, oflBcinas invenSre istas, in quibus sua cuique venalis promit- 
 titur vita; statim compositiones et mixture inexplicabiles ex Arabia et India, ulceriparvo mediciaakKubro 
 Mai-i importatur. e Arnoldus Aphor. 15. Fallax raedicus qui potens mederi simplicibus, composita dolose 
 aut frustra quajiit. h Lib. 1. sect. 1. cap. 8. Dura inflnita medicamenta miscent, laudem sibi comparare 
 student, et in lioc studio alter alterura superare conatur, dum quisque, quo plura miscuei'it, eo se doctiorem 
 putet, inde fit ut suam prodant inscitiam, dum ostentant peritiam, et se ridiculos exhibeant, &c. iMulto 
 plus peri'juli a medicamento, quam h morbo, &c. k Expedit. in Sinas. lib. 1. cap. 5. Praacepta medici dant 
 nostris diversa, in medendo non infelices, pharmacis utuntui- simplicibus, herbis, radiclbus, &c. tota eoruin 
 mediciua nostra herbaria, prseceptis continetur ; nuUus ludus hujus artis, quisque privatus h, quolibet ma- 
 gistro eruditui-. 1 Lib. de Aqua. ■» Opuso. de Dos. " Subtil, cap. de scientiis. 
 
Mem. 1. Subs. 5.] Compound Alteratives. 437 
 
 Actnarius, &c. writ of old, are most part contemned. Mellichius, Oordas, 
 Wecker, QueroetanRenodseus, the Venetian, Florentine states havetheirseveral 
 receipts and magistrals: they of Nuremburg have tlieirs, and Augustana 
 Pliarmacopceia, peculiar medicines to the meridian of the city: London hers, 
 every city, town, almost every private man hath Ms 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; Ddirant 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 
 niedico/mentum sinenoxd, no simple medicine is without hui't or offence; and 
 although Hippocrates, Erasistratus, Diodes of old, in the infancy of this art, 
 were content with ordinary simples: yet now, saithP"^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, tliin, 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, compound 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, Qute nunc sunt in honore vocabula si volet usus, ebb and flow with the 
 season, and as wits vary, so they may be infinitely varied. " Quisque suum 
 placitum, quo capiatur, habet." "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 ; HorcB musarum 
 nutrices, 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, ^naturae usu ea plermnque cog- 
 noscunt, qucB homines vix longo labore et doctrina assequuntur, but " men 
 mast use much labour and industry to find it out." But I digress. 
 
 Compound medicines are inwardly taken or ontwardly 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 Villanovanus, lib. de vinis, of borage, balm, 
 bugloss, cinnamon, (fee, and highly commended for its virtues: "*it drives 
 
 " Quercetan. pharmaeop. restitut. cap. 2. Notilissimum et utilissimum inventum aummn cum necessi 
 tate adinventum et introdiictum. P Cap. 25. Tetrabiti. i. aer. 2. Neeessitas nunc cogit aliqaando noxia 
 qu»i-ere remedia, et ex simplicibus compositas facere, turn aa saporem, odorem, palati gvatiam ad cor 
 rectionem simplicium, turn ad futures usus, couservationem, &c. 1 Cum simplicia non possunt n'ecessitas 
 cogit ad composlta. 'Lips. Epist. » Theod. Prodromus Amor. lib. 9. tSanguinem'corruptum 
 
 emaculat, scabiem abolet, lepram curat, spiritus recreat, et animum exhilarat. Melancholicos humores per 
 urinam educit, et cerebrum ii crassis, lerumnosis melancholise fumis purgat, quibus addo dementes et 
 furiosos vinculis retinendos plurimum juvat, et ad rationis usum ducit. Testis est mihi conscientia quod 
 viderim mati'onam quandam hinc liberatam, quae frequentiiis ex iracundia demens, ct impos animi di'ceiida 
 tacenda loquebatar, adeo furens ut ligari cogeretur. Fuit el praestantissimo reraedio vlui istlus uauL 
 tadicatus a pei-egrlno homine meadioo, eleemosynam praj foribus dlctae matrona; imploranto ^^ 
 
43S Cure of Melancholy. [Part. 2. Sec. i. 
 
 away leprosy, scabs, clears the blood, recreates the spirits, exhilarates the 
 mind, purgeth the brain of those an xious black melancholy fumes, and cleanseth 
 the whole body of that black humour by urine. To which I add,"_ saith Vil- 
 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 so 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 poor 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. nvA. who cites this story verbatim out of Villanova- 
 mis, and so doth Magninus, a physician of Milan, in his regimen of health. 
 Such another excellent compound water I find in Eubeus 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, (fee. 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, &c. Solid, as aromatical con- 
 fections : hot, diambra, diamargaritum calidum, dianthus, diamoschum dulce, 
 electuarium de gemmis, Icetificaiis Galeni et Rhasis, diagalinga, dvacimymum, 
 dianisum, diatrion jjiperion, diazinziber, diacapers, diacinnanionum : Cold, 
 as diamargaritum frigidum, diacorolli, diarrhodon abbatis, diacodion, (fee. as 
 every pharmacopceia, 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, stsechados, violets, roses, almonds, poppy, nymphea, mandrake, &c. 
 to be used after bathing, or to procure sleep. 
 
 Ointments composed of the said species, oils and wax, &c., as Alahlastritum 
 Populeum, 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, &o., 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 qui tristantur sine causa, et vitant amiconim aocietatem et tremunt corde xModo non Inflam* 
 
 mctur melanchulia, aut calidiore temperameuto slut. 
 
Mem. 3. Subs. 1.] Purging Simples. 439 
 
 heat, procure sleep. Fomentations or sponges, wet in some decoctions, <fec., 
 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, heai-t, stomach, etc., 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 Sim/pies upward. 
 
 Melahagoga, 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 A.ssarabacca, 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 Ferndii. Brassivola, in 
 Catart. reckons it up amongst those simples that only purge melancholy, and 
 Euelliiis 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. 
 
 ScUla, 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 
 pm-ge '^melancholy alone. It is an ordinary vomit, vinum sciUiticum, 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 : Masue and Averroes will not 
 admit of it, '"^by reason of danger of suffocation," "® great pain and trouble 
 it puts the poor patient to," saith Dodouseus. Yet Galen, lib. 6. simpl med. 
 and Dioscorides, cap. 145. aUow of it. It was indeed " 'terrible in former 
 times," as Pliny notes, but now familiar, insomuch that many took it in those 
 days, " ^that were students, to quicken their wits," which Persius, Sat. 1. ob- 
 jects to Accius the poet, Ilias Acciebria verat/ro. '"^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. de vomiforiis, will not 
 have it used "'^but with great caution by reason of its strength, and then when 
 antimony wiU do no good," which caused Hermophilus to compare it to a stout 
 
 ^Heurnius : datur in sero lactis, aut vino. ^Veratri modo expurgat ceretrum, rol)orat memoriam 
 
 Fuclisius. "Crassoset biljososliumorespervomitumeducit. b Vomitum et menses clt- valetad 
 
 hydrop. &c. " Materias ati-as ednoit. d Ab arte ideo rejidendum, ob pericnlum suffocationis 
 
 "Cap. 16. magna vi educit, et molestia cum snmma. f Quondam terribile. « Multi studiomm ra-atla 
 ad providenda acrius qua commentabantur. h Medetur comitialibus, melancholicls, podagi'iois- vetatur 
 senibus, pueris, molUbus et effaminatis. i Collect, lib. 8. cap. 3. in alTectionibus iia ouaj difflcultGr 
 
 cnrantur, HeUeborum damns. i Non sine summa cautione hoc remedio utemur; est enim validissimiini 
 et quum vires Antimonil contemnit morbus, in auiilium evocatui-, modo volide vires efflorascant 
 
440 Cure of Mela7ic7tohj. [Part. 2. Sec. 4. 
 
 captain (as Codroncliiis observes, cap. 7. comment, de Helleb.) 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, thisvomit 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, that in his time it was an ordinary receipt among good wives, to give hel- 
 lebore in powder to ix^ 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 Catart., Godefridus Stegius, the emperor 
 Eudolphus' physician, cap. 16. Matthiolus in Dioscor. and that excellent com- 
 mentary of Baptista Codronchus, which is 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 Gallus, a physician of Trent, that aftfer 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 health, 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 after 
 he had taken twelve grains of stibium (as I myself saw, and can witness, for 
 I was called to see this miraculous accident), he was purged of a deal of blade 
 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, Sokenkius relates verbatim, Exoter. exjxriment. ad var. morh. 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. Rodericus \ Ponseca the Spaniard, and late professor of 
 Padua inltaly, extols it to this disease, Tom. 2. consul. 85. sodothLod. Mercatus 
 de inter. _ morb. cur. lib. 1. cap.~\7. 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 jEtius tetrab. cap. 1 ser. 2. lis soUm dari vult Hellebonim album, qui secus spem non habent, non iij 
 qui Syncopem timeut, &c. "Cam salute multomm. "Cap. 12. de morbis cap " No3 
 
 iaciUime utimur nostra preparato Hellebora albo. P In lib. 6. Dioscor. cap. 3. Omnibus opitulatur moi-bis, 
 quos atrab.lis excitayit, comitiallbus, iisque presertim qui Hypochondriaoas obtinent passiones. « Andreas 
 oanus, Indentmuamedicus, salutem huic medicamento post Dcum debet. rintein-.-e sanitati brevi 
 
 restitutus. Id quod aliis accidisse scio, qui hoc mirabili medicamento usi sunt. » Qui melancliolicus 
 
 -Mem ?v''^t^''.Tfw' f"'""'!."^'? ^'''•t^ loquebatur, hule c^hibitum 12. gl-. stibium, quod paulo post atram 
 t^Z-f™ .»..- r 1°'"^° vidi, qui yocatus tanquam ad miraeulum adfai testari possum), et ran^enta 
 tanquam cainib dissecta m partes totum excrementum tanquam sangijjuem nigeiTimuui repraesentabat 
 
Mem. 2. Subs. 2.] Compound Purgers. 441 
 
 mendation, but it almost killed him, wliereupon. he concludes, "*aiitimony 
 is rather poison, than a medicine." Th. Erastus concurs with him in his 
 opinion, and so doth ^Uan Montaltus, cap. 30. de inelan. 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 Soanderbeg's sword, 
 wliich 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 Uvonimi thesaurus, 
 Quercetan, Oswaldus GroUius, Bad/. Ghim. Basil. Valentiics, &c. 
 
 rTobacco, divine, rare, superexcellent tobacco, which goes far beyond all the 
 panaceas, potable gold, and philosopher's stones, a sovereign remedy to all 
 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 doianward. 
 
 Polypody and epithyme are, without all exceptions, gentle purgers of me- 
 lancholy. Dioscorides will have them void phlegm; but Brassivola out of 
 his experience averreth, that they purge this humour; they are used in decoc- 
 tion, infusion, &o., 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 mercur}'-, roots of capers, genista or broom, 
 pennyroyal and half- boiled cabbage, I find in this catalogue of pnrgers of 
 black choler, origan, featherfew, ammoniac^ salt, saltpetre. But these are very 
 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 sufficient without any farther correction. 
 
 Aloes by most is said to purge choler, but Aurelianus, lib. 2. c. 6. de morb. 
 chron., Arculanus, cap. 6. in 9, Ehasis, Julius Alexandrinus, consU. 185. 
 Scoltz., Crato, consil. 189. Scoltz. prescribe it to this disease; as good for the 
 stomach and to open the haemorrhoids, out of Mesne, Rhasis, Serapio, Avicenna : 
 Menardus, ep. lib. 1. epiist. 1. opposeth it, aloes, "°doth not open the veins," 
 or move the haemorrhoids, which Leonhartus Fuchsius, ^ctraiioa;. lib. 1. like- 
 wise afiirms ; but Brassivola and Dodonseus defend Mesue out of their expe- 
 rience; let "^Valesius end the controversy. 
 
 Lapis armenus and lazuli are much magnified by ^Alexander, lib. 1. cap. 
 16, Avicenna, ^tius, and Aotuarius, if they be well washed, that the water 
 
 t Antimonmm venenum, non medicamentura. "Cratonis ep. sect. Yel ad Monavium ep. In utramque 
 partem dignissimum raedicamentum, si recte utentur, secus venenum. ^ Moerores fugant; utiliasimfe 
 
 dantur melancholicis et quaternariis. y Millies liorum vires expertus sum. ^Sal nitrura, sal ammo- 
 
 Eiacum, dracontij radix, dictamnum. '^ Calet ordine seeundo, siccat prime, adversus omnia vitia atriE 
 
 bills valet, sanguinem mundat, spiritus illustrat, mcerorem discutit, herba mirifica. bCap. 4. lib. 2. 
 
 *^ Recentiores negant ora venarum resecare. d An aloe aperiat ora venarum. lib. 9. cont. 3. ^ Vapores 
 abstergit i. Yitalibus partibus. 
 
442 Cure ofMdancholy. [P-irt- 2. Sec. 4. 
 
 be no more coloured, fifty times, some say. « f That good Alexander (saith 
 Guianerius), 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 Sphysicians of the Moors 
 familiarly prescribe it to all melancholy passions, and Matthiolus, ep. lib. S. 
 1" brags of that happy success which he still had in the administration of it. 
 Nicholas Meripsa puts it amongst the best remedies, sect. 1. cap. 12. in Anti- 
 dotis; " iand if this wUl not serve (saith Rhasis), then there remains nothmg 
 but lapis armenns and hellebore itself" Valescus and Jason Pratensis much 
 commend pulvis 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 Oalene, King 
 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 
 request, insomuch that he writ a book of it, a fragment of which remains yet. 
 Theophrastus, ™ Galen, Pliny, Ctelius Aurelianus, as ancient as Galen, lib. 1, 
 cap. 6, Aretus, lib. 1. cap. 5, Oribasius, lib. 7. collect, a famous Greek, ^tius, 
 ser. 3. cap. 112 & 113 p. .lEgineta, Galen's Ape, lib. 7. cap. 4, Actuarius, 
 Trallianus, lib. 5. cap. 15, Cornelius Oelsus only remaining of the old Latins, 
 lib. 3. cap. 23. extol and admire this excellent plant; audit was generally so 
 much esteemed of the ancients for this disease amongst the rest, that theyseut 
 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,Menippus to Tantalus, Tantale, desipis, hellebiro epoto tibi opus est, eoqite 
 sane rneraco, thou art out of thy little wit, O Tantalus, and must needs drink 
 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 Menar 
 crates 6 Ziiii, had writ an arrogant letter to Philip of Macedon, he sent back 
 no other answer but this, Gonsulo tibi ut ad Anticyram te conferas, noting 
 thereby that he was crazed, atque helleboro indigere, had much need of a good 
 purge. Lilias 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 
 dieenda, 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, tantara lapide Anneno confldentiam habuit, ut oranes melancholicas 
 passiones ab eo curari posse crederet, et ego inde ssepissime usus sum, et in ejus exhibitione nunquara 
 fraudatus fui. s Maurorum medici hoc lapide plerumque purgant melancholiara, &c. hQuo ego 
 
 S83pe feliciter usus sum, et magno cum auxilio. iSi non hoc, nihil restat nisi helleborus, ct lapis 
 
 armenus. Consil. 18i. Scoltzii. tllulta corpora yidi gravissimfe hlnc agitata, et stomacho multum 
 
 obfuisse. 1 Cum vidisset ab eo curari capras furentes, &c. ™ Lib. 6. simpl. jned. d psgmioio, act. 4. 
 cen. ult. helleboro hisco hominibus opus est. " Hor. P In Satyr. 
 
Mem. 2. Subs. 2.] Compound Purgers. 443 
 
 till at length Mesue and some other Arabians began to reject and reprehend it, 
 upon whose authority for many folio wing lustres, it was much debased aad qiiite 
 out of request, held to be poison and no medicine; and is still oppugned to 
 this day by ''Crato and some junior physicians. Their reasons are, because 
 Aristotle, I. 1. de plant, c. 3. said, henbane and hellebore were poison j and 
 Alexander Aphrodiseus, in the preface of his problems, gave out, that (speak- 
 ing of hellebore) '"'Quails fed on that which was poison to men." Galen, I. 6. 
 Hpid. com. 5. Text. 35. confirms as much: 'Coustantine the emperor in his 
 Geoponicks, attributes no other virtue to it, than to kill mice and rats, flies 
 and mouldwarps, and so Mizaldus, Nioander 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 helleh., Fallopius, K6. de. med. 
 purg. simpl. cap. 69. et consil. 15. Trincavelii, Montanus 239, Frisemelica 
 oonsil. 14, Hercules de Saxonia, so that it be opportunely given. Jacobus de 
 Dondis, Agg. Amatiis, Luoet. cent. 66, Godef Stegius, cap. 13, Hollerius, and 
 all our herbalists subscribe. Feruelius, 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 Oapivaccius forbid it to be taken 
 in substance, but allow it in decoction or infusion, both which ways, P. Mona- 
 vius approves above all others, ^pisi. 231. Scoltzii; Jacchinus in 9. Rhasis 
 commends a receipt of his own preparing; Penottus another of his chemically 
 prepared, Evonimus 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 
 mediccwnentum, a sweet medicine, an easy, that may be securely given to 
 women, children, and weaklings. Baracellus, horto geniali, terms it maximce 
 prcBslantice medicamentum, a medicine of great worth and note. Quercetan in 
 his Spagir. Phar. and many others, tell wonders of the extract. Paracelsus, 
 above aU the rest, is the greatest admirer of this plant ; and especially the 
 extract, he calls it theriacum, terrestre halsavium, another treacle, a terres- 
 trial balm, instar omnium, "all in all, the ""sole and last refuge to cure this 
 malady, the gout, epilepsy, leprosy," <fec. 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 mnlti magni viri probent, inbonam partem accipiant medici, non probem. 
 'Vescuntlir veratro cotumiccs quod hominibus toxicum est. sLib. 23. c. 7. 12. 14, tDe var. hist. 
 
 ^Corpus incolame redait, et juvenile efQcit. ^Vetures non sine causa usi sunt : DifBcilis ex Helleboro 
 
 purgatio, et terroris plena, sed robustis datur tamen, &c, ^ Innocens medicamentura, modo rite paretur. 
 ^ Absit jactantia, ego primus prasbere coepi, &c. =■ In Catart. Ex una sola evacuatione furor cessavit 
 
 et quietus inde vixit. Tale exeraplum apud Sckenkium et apud Scoltziuni, ep. 231. P. Monavius ae 
 stolidum curasse jactat hoc epoto tribus aut quatuur vicibas. b Ultimum refugium, extremum medica. 
 
 mentum, quod cetera omnia claudit, quajounque cajteris laxativis pelli non possuat ad liunc pertinent; si 
 non httic, nulli cedunt. 
 
444 Cure of Melanclwly. [Part. 2. Sec. 4. 
 
 and dare not adventure to prescribe it, ""yet I, (saith he) have happily used 
 it six hundred times without ofience, and communicated it to divers wortliy 
 physicians, who have given me great thanks for it." Look for receipts, dose, 
 preparation, and other cautions concerning this simple, m him, Brassivola, 
 Paracelsus, Codronchus, and the rest. 
 
 SuBSECT. III. — Compound Purgers. 
 
 CoMPOiOTD 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, HeUehiratum, 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 Helleboratus majorand minor in Queroetan, 
 and Syrupus Genistce for hypochondriacal melancholy in the same author, com- 
 pound syrup of succory, of fumitory, polypody, &c. Heuruius his purging 
 cookbroth. 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, nan 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, spice?. 2. Heurnius, lih. 2. cap. 14. George Sokenkius,/toZ. med.prax. &e. 
 
 Solid purges are confections, electuaries, pills by themselves, or oompound 
 with others, as de lapide lazulo, armeno, pil. indce, of fumitory, &c. Confec- 
 tion of Hameoh, 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. 
 
 .iSStius, 22. 23. commends Hieram Ruffi. Trincavellius, consil. 12. lib. 4. ap- 
 proves of Hiera; non, inquit, invenio melius medicamentujn, I find no better 
 medicine, he saith. Heurnius adds pU. aggregat. pills de Epithymo, pil. Ind. 
 Mesue describes in the Florentine Antidotary, Pilulce sine quibus esse nolo, 
 PilulcB CochicB cum Helleboro, PU. Arahicce, Foetidoe, de quinque germrihus 
 mirabolanorum, cfcc. More proper to melancholy, not excluding in the meantime, 
 turbith, manna, rhubarb, agaric, elescophe, (fee, which are not so proper to this 
 humour. For, as Montaltusholdscap. 30.andMontanus,cAo/erae<m»i/)wg'a7icfc6 
 quod atrae At pabulum, choler is to be purged because it feeds the other:! and 
 some are of an opinion, as Erasistratus and Asolepiades maintained of old, 
 against whom Galen disputes, ""^thatno physic doth purge one humour alone, 
 but all alike or what is next." Most therefore in their receipts and magistrals 
 whichare coinedhere, makeamixture of several simplesand compounds to purge 
 all humours in general as well as this. Some rather use potions than pills to 
 purge this humour, because that as Heurnius and Crato observe, hie succus a 
 sicco remedio cegre trahitur, this j uice is not so easily drawn by dry remedies, 
 and as Montanus adviseth 25 co?is. "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 
 doses of these, but that they are common in every good physician, and that I 
 am loth to incur the censure of Eorestus, lib. 3. cap. 6. de u/rinis, "^ against 
 
 ^ Testari possum me sexcentis hominibus Helleborum nigrum exhibuisse, nuUo prorsus incommodo, &c. 
 d Pharmacop. Optimum est ad maniam et omnes melancliolicos affectus, tum intra assumptum, turn estrin- 
 secus capiti cum linteolis in eo madefactis tepide admotum. ^ Epist. Math. lib. 3. Tales Syrupi nocen- 
 
 tissimi et omnibus modis extirpandi. f Furgantia censebant medicamenta, non unum humorem attraliere, 
 scd quemcunque attigerint in suam naturam couverteve. KReligantur omnes exsiccantes medicinaa, ut 
 
 -Aloe, Hiera, pilula quaicunque. liContra eo8 qui lingua vulgari et vernacula remedia et medicamenta 
 
 prujscribunt, et quibusra communia faciont. 
 
Mem. 3.] Chirurgical Remedies. 445 
 
 those that divulge and publish medicines in tlieir mother-tongue," and lest I 
 should give occasion thereby to some ignorant reader to practise on himselij 
 ■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 jjelli- 
 tory, pepper, ginger, &c. 
 
 Such as are taken into the nostrils, errhina are liquid or dry, j uice of 
 pimpernel, onions, &c., castor, pepper, white hellebore, &c. To these you 
 may add odoraments, perfumes, and sulFumigations, &c. 
 
 Taken into the inferior parts are clysters stron g or weak, suppositories of Cas- 
 tiliansoap, honey boiled to a consistence; orstrongerof scammony,hellebore,&c. 
 
 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 
 too old, overweak, fat, or lean, sore laboured, but to such as have need, are 
 full of bad blood, noxious 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 fasting, 
 or full, whether the moon's motion or aspect of jslanets 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 a phlebotomia auspi- 
 candum esse curationem,, rum a 'pha/rmacia, you must begin with blood- 
 letting and not physic; some except this peculiar malady. But what do I ? 
 Horatius ^ugenius, a physician of Padua, hath lately writ 17 books of this 
 subject, Jobertus, (fee. 
 
 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, &c. 
 
 Horse-leeches are much used in melancholy, applied especially to the 
 hsemorrhoids. Horatius Augenius, lib. 10. cap. 10. Platerus, de mentis alienat. 
 cap. 3. Altomarus, 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 be shown. 
 
 i QniB, quantum, quando. k Femelius, lib. 2. cap. 19. IKeiiodseas, lib. 5. cap. 21. de his Mercurialis 
 lib. 3. de composit. med. cap. U. Heuraius, 111). 1. prax. med. Wecker, &c. 
 
446 Cure of Melancholy. [Part. 2. Sec. 5. 
 
 SECT. V. MEMB. I. 
 SuBSECT.I. — Particular Cure oftJie 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 som^e 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 effect. 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, bat 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 "" Ehasis saith, " and thou hast 
 finished the cure." Exercise not too remiss, nor too violent. Sleep a little 
 more than ordinary. "Excrements daily 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 he 
 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. Concerning the medicinal part, he that will satisfy 
 himself at large (in this precedent of diet) and see all at once, the whole cure 
 and manner of it in every distinct species, let him consult with Gordonius, 
 Valescus, 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 Saxoni^, in Panth, 
 cap. T.et Tract, ejus peculiar, de mdan. p&r Bolzetam, edit. Venetiis, 1620. 
 cap. 17, 18, 19. Savanarola, Rub. 82. Tract. 8, cap. 1. Sckenkius, in prax. 
 curat. Ital. tned. Heurnius, cap. 12. de morb. Victorius Faventinus, pract. 
 Magn. et Einpir. HLLdesheim, Spied. 2. de man. et mel. Eel. Platter, 
 Stockerus, Bruel, P. Bayerus, Eorestus, Fuchsius, Cappivacoius, Kondoletius, 
 Jason Pratensis, Sallust. Salvian. de remed. lib. 2. cap. 1. Jacchinus, in 9. 
 Bhasis, Lod. Mercatus, de Inter, morb. cur. lib. 1. cap 17. Alexan. Messaria, 
 pract. med. lib. 1. cap. 21. de mel. Piso, HoUerius, &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, 
 consil. 13. et 14. Eenerus Solinander, consil. 6. see. 1. et consil. 3. sec. 3, 
 Crato, consil. 16. lib. 1. Montanus, 20, 22. and his following counsels. 
 Lselius ^ Fonte Eugubinus, consult. 44, 69, 77, 125, 129, 142. Eernelius, 
 consil. 44, 45, 46. Jul. Ceesar Claudinus, Mercurialis, Frambesarius, Sen- 
 nertus, &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 coUect 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. For 
 
 "Cont. lib. i.u. 9. festinea ad impingiiationem, et cum impinguantur, removetnr malum. "Benefl- 
 clum Tentris. 
 
Mem. 1. Subs. 3.] Preparatives and Purgers. 447 
 
 Galen, and many others, make a doubt of bleeding at all in this kind of heal- 
 melancholy. If the malady, saith Piso, cap. 23. and Altomarus, cap. 7. 
 Fuchsias, cap. 33. "" shall proceed primarily from the misafFeoted 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." 
 fin. immaterial melancholy, which especially comes from a cold distemperature of 
 spirits, Hercules de Saxonia, cap. 17. will not admit of phlebotomy ; Lanrentius, 
 cap. 9, approves it out of the authority of the Arabians; but as Mesue, Rhasis, 
 Alexander appoint, '""especially in the head," to open the veins in the fore- 
 head, nose and ears is gooSTj They commonly set cupping-glasses on the 
 party's shoulders, having fiiicscarified 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 vo^ men, the varicose tumour or haemorrhoids appearing doth 
 heal the same." [Valescus prescribes blood-letting in all three kinds, whom 
 Sallust. Salvian foUowsT) " ''If the blood abound, which is discerned by the 
 fulness of the veins, hiS precedent diet, the party's laughter, age, &c. 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 veing in the forehead, or provoke it out of the nostrils, 
 or cupping glasses," (fcc. /Jrallianus allows of thi^"'^If there have been any 
 suppression or stopping of blood at nose, or hsemorrhoids^r women's months, 
 then to open a vein in the head or about the ankles." [Yet he doth hardly 
 approve of this coursejif melancholy be situated in the head alone, or in any 
 other dotage, "^except it primarily proceed from blood, or that the malady 
 be increased byitjffor blood-letting refrigerates and dries up, except the body 
 be very full of bloo^and a kind of ruddiness in the face." Therefore I cou- 
 clude|with Areteus, "* before you let blood, deliberate of it," and well consider 
 all circumstances belonging to itT] 
 
 SuBSECT. lll.r— Preparatives and Purgers. 
 
 Afteb blood-letting we must proceed to other medicines; first prepare, and 
 then purge, Augece stabulum purgare, 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 preparatives, and 
 so to purgers. Lenitives are well known, electuariwm letiitivum, diaphenicum, 
 diacatlholicon, &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 J and in giving of them, ""we must begin with the gentlest first." 
 Some forbid aU hot medicines, as Alexander, and Salvianus, &c. Ne insa- 
 
 o Si ex primario cerebri affectu melancholici evaserint, sanguinis detractione non indigent, nisi ob alias 
 causas sanguis mittatur, si multus in vasls, &c. frustra enim fatigatur corpus, &c. 4 Competlt lis 
 
 pblebotomia frontis. *lSi sanguis abundet, quod scitur ex Tenarura repletione, victQs ratione 
 
 prsecedente, risu segri, state et allis, tandatur mediana ; et si sanguis apparet clarus et ruber, suppri- 
 matur; ant si vere, si niger ant crassus permittatur fluere pro viiibus zegri, dein post 8 vel 12 diem 
 aperiatur cephalica partis magis affectae, et vena frontis, ant sanguis provocetur setis per nares, See. ' Si 
 quibus consuetK suae suppress^ sunt menses, &o. talo secare oportet, aut vena frontis si sanguis peccet 
 cerebro. ^ Nisi ortum ducat a sanguine, ne morbus inde augeatur : pblebotomia refrigerat et exsiccat, 
 
 nisi corpus sit valde sanguineum, rubicundum. t Cum sanguinem detrahere oportet, dellberatione indiget. 
 Areteus, lib. 7. c. 5. '^A lenioribus auspicandum. (Valescus, Piao, Bruel) rariusque medicamentis pur- 
 gantibus utendum, ni sit opus. 
 
448 Cure of Melancholy. [Part. 2. Sec. 5. 
 
 nwres indefiaml, hot medicines increase the disease "^by drying too much." 
 Purge downward rather than upward, use potions rather than pills, and-s^hen 
 you begin physic, persevere and continue in a course; for as one observes, 
 ■^ inovere 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 natural, they must now and then remit, and let nature 
 have some rest. The most gentle purges to begin with, are ^ senna, cassia, 
 epithyme, myrobalanes, catholicon : if these prevail not, we may proceed to 
 stronger, as the confection of hamech, pil. Indte, fumitorire, 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 Saxom4 
 would have antimony tried last, " if the ''party be strong, and it warily given." 
 ''Trincavellius prefers liierologodium, to whom Francis Alexander in his Apol. 
 rad. 5. siibscribes, a very good medicine they account it. But Crato in a 
 counsel of his, for the Duke of Bavaria's chancellor, whoUy rejects it. 
 
 I find a vast chaos of medicines, a confasion of receipts and magistrals, 
 amongst writers, appropriated to this disease; some of the ohiefest I wUl 
 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 liankshius a physician. Walter Biniel, and 
 Heurnius, make mention of it with great approbation; so doth Sokenkius in 
 his memorable cures, and expei'imental medicines, cen. 6. obser. 37. That 
 famous Helleborisme of Montanus, which he so often repeats in his consulta- 
 tions and counsels, as 28. pro melan. sacerdote, et consil. US. pro hypochon- 
 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 experi- 
 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. " 'It is most certain (saith he) that the virtue of this 
 herb is great, and admirable in effect, and little differing from balm itself; and 
 he that knows weU how to make use of it, hath more art than all their books 
 contain, or all the doctors in Germany can show." 
 
 j3ilianus Montaltus in his exquisite work de morb. capitis, cap. 31. de ind. 
 sets a special receipt of his own, which in his practice "'^he fortunately used ; 
 because it is but short I wiU set it down." 
 
 " J> Syrupi de pomis §ij, aquas borag. ^iiij. 
 EUebori nigi'i per noetem infusi in ligatuxa 
 6 vel 8 gr. manfe faeta coUatura exhibe." 
 
 Other receipts of the same to this purpose you shall find in him. Valescus 
 admires pulvis Hali, and Jason Pratensis after him : the confection of which 
 
 ^Quia corpus exiccant,moi'bum augent. ^ Guiauerius, Tract, l"!. c. 6. ^Piso. ^Rbasis sjepe valent 
 ex Hellebore. b Lib. 7. Exiguis medicamentis morbus non obsequitur. c Modo eaute detur et 
 
 robiistis. d Consil. 10.1.1. « Plin. 1 . 31 . c. 6. Navigationeb ob vomitionem prosunt plurimis morbis 
 capitis, et omnibus ob quos Helleborum bibitur. Idem Dioscorides, lib. 6. cap. 13. Avicenna tertia imprimis. 
 -Nunquam dedimus, quin ex una aut altera assumptione, Deo javante. fuerint ad salutem restitutL 
 K Lib. 2. Inter composita purgantia melanoholiam. h Longo experimento a se observatum esse, melan- 
 cholicos sme offensa egregii) curandos valere. Idem responsione ad Aubertum, veratrum nigrum, alias 
 timidnm et perlculosum vini spiritu etiam et oleo commodum sic usui redditur, ut etiam pueris tuto adminis- 
 trari possit. i Certum est hujus lierb» virtutem maximam et mirabilem esse, parumque distare a balsamo. 
 {•' I'" "?.'''.' ™ '"^'^^ I'i. plus habet artis quam tota scribentium cohors, aut omnes doctores in Germai.U. 
 K t^uo leUciter usu3 sum. 
 
Mem. 1. Subs. 3.] Preparatives and Furgers. 449 
 
 our uew London Pharmacopoeia hath lately revived. " ' Put case (saith he), all 
 other medicines fail, by the help of God this alone shall do it, and 'tia a 
 crowned medicine which must be kept in secret." 
 
 " 3J. Epithymi semunc, lapidis lazuli, agaric! ana ^ij. 
 Scammonii, 5j, Chariopbillorum nu.nero 20 ; p^^lvel■isentu^ 
 Omnia, et ipsius pulveria scrup. 4. singulis septimanis assuraat." 
 
 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; Altomarushis syrup, with which ''he calls God so solemnly to 
 witness, he hath in his kind done many excellent cures, and which Sckenkius 
 cent. 7. observ. 80. mentioneth, Daniel Sennertus, lib. 1. part. 2. cap. 12. so 
 much commends ; Rulandus' admirable water for melancholy, which cent. 2. 
 cap. 96. 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. "^Faventinus, 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 some of the same powder, 
 till all be spent, a most excellent remedy for all melancholy and mad men. 
 
 "J^. Epitliymi, thynii, ana drachmas duas, sacchari albi uaclam unEim, croci grana tria, 
 Cinnaraoml drachmam unam; misce, fiat pulvis." 
 
 All these yet are nothing to those "^ chemical preparatives ot Aqua Chalidonia, 
 quintessence of hellebore, salts, extracts, distillations, oils, Aurum potabile, (fee. 
 Dr. Anthony in his book de auropotab., edit. 1 600, 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, slaokly, 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, CruUius, 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 
 pLysic, which Luther in divinity." "^Adrunken rogue he was, a base fellow, a 
 magician, he had the devil for his master, devils his familiar companions, and 
 
 IHoc posito quod alise medicinse non valeant, ista tunc Dei misericordii valebit, et est medicina coronata 
 quEB secretissimfe teneatur. "^ Lib. de artif. med, ° Sect. 3. Optimum remcdium aqua composita 
 
 Savanarol33. '' Scicenkius, obsei-v. 31. PDonatus ab Altomari, cap. 7. Tester Deum, me muUoa 
 
 melancholicos hujus solius syrupi usu curasse, facta prius puvgatione. 1 Centum ova et unum, quolibet 
 
 mane suraant ova sorbilia, cum sequenti pulvere supra ovum aspersa, et contineant quousque assumpsei'iot 
 centum et unum, maniacis et raelancholicis utilissiraum remedium. ^ Quercetan. cap. 4. Phar. Oswaldua 
 Crollius. ^ Cap. 1 . Licet tota Cxaleni^tarum scliola, mineralia non sine impio et ingi-ato fastu a sua practica 
 detestentur ; tamen in gi-avioribus morbis, omni vegetabihum derelicto subsidio, ad mineralia confugiunt, 
 licet 63. temere, ignaviter, et inutiliter usurpent. Ad finem libri. t Veteres maledictis incessit, vincit, et 
 (jQjjj-ra omnem antiquitatem coronatur, ipseque a se victor dcclaratur. Gal. lib. 1. meth. c. 2. "^ Cod- 
 
 ronc^^i^ ^6 ^^'® absynthii. ^ Idem Paracelsus in medicina, quod Lutherus in theologia. yDisput. la 
 eomiem, pai'te 1. Magus ebrius, illiteratus, diemonem proccoptorem habuit, daemones familiares, &c. 
 
 2 G 
 
450 Cure of 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 pro and con, et adhuc sub judice lis est: let 
 them agree as they will, I proceedTj 
 
 SuBSECT. IV. — 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, bugjoss, 
 polypody, senna, diasene, hameoh, cassia, diaoatholicon, hierologodium, oil of 
 violets, sweet almonds, &c. For without question, a clyster opportunely used, 
 cannot choose in this, as most other maladies, but to do very much good; 
 Vlysteres 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. Triuca- 
 vellius, consil. 16. cap. 1. in head-melancholy forbid sit. P. Bayerus 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 Visontinus so much magnifies. 
 
 Sneezing, masticatories, and nasals are generally received. Montaltus, c. 34. 
 Hildesheim, spicel. 3. fol. 136 and 238 give several receipts of all three. 
 Hercules de Saxonia relates of an empiric in Venice "''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 haemorrhoids 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/>. 29. out of Alexander and others, prescribes "'cupping- 
 glasses, and issues in the left thigh." Aretus, lib. 1 . 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 tlio 
 arm, or hinder part of the head." *Piso enjoins ligatures, frictions, supjposito- 
 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, dereTnedio, lib. 2. capi. 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 pl3,ces," 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. Philo.s. cap. de melan. frictio vertiee, &c. t Aqua fortissima 
 
 pnrgans 03, nares, quam non viilt auro vendere. » Mercurialis, consil. 6. et 30. hseinorroidum et 
 
 inensium provocatio juvat, modo ex eorum suppressione ortura habuerit. d Laurentius, Bruel, &c. 
 
 "^ P. Bayerus, 1. 2. cap. 13. naribus, &c. f Cucui-bituls siccae, et fontanellie crure sinistro. 8 Hildesheim, 
 spicel. 2. Vapores & cerebro trahendi sunt fi-ictionibus universi, cucurbituUs siccis, humeris ac dorso 
 atHxis, circa pedes et crura. h Fontanellaoi aperx juxta occipitium, aut brachiura. i Balanl, ligaturaj, 
 frictiones, &c. k Cauterium fiat sutura coronali, diu iluere permittantur loca ulcerosa. Trepano etiam 
 cranil densitas imminul poterit, ut vaporlbua fuliginosis exitus pateat. 1 Quoniam difflculfer cedit aliis 
 
 medicamentls, ideo flat in vertiee cauterium, aut crure sinistro Infra genu. ""^ Fiant duo aut tria cauteria, 
 cum ossis perforatione. ^ Vldi Romas melancholicum qui, adblbltis multis remediis, sanari non poterat. 
 Bed cum cranium gladlo fractum esset, optime sanatus est. 
 
Mem. 1. Subs. 5.] Alteratives. 451 
 
 df 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 fames, which without doubt will do much good. 
 I saw a melancholy man wounded in the head with a sword, his brain-pan 
 broken ; so long as the wound was open he was well, but when his wound 
 was healed, his dotage returned again." But Alexander Messaria, a professor 
 in Padua, lib. 1. pract. med. cap. 21. de inelanchol. 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. Idem, consU. 6. and 
 19 and 25. Montamis, 86. Rodericus a Fonseoa, torn. 2. consult. 84. pro hypo- 
 clwrul. cooed dextrd, &c., but most in the head, "if other physic will do no good." 
 
 SuBSECT. "V. — Alteratives and Cordials, corroborating, resolving 
 tlw Reliques, and mending the Temperament. 
 
 Because this 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 
 temper is to be altered and amended, with such things as fortify and sti-engthen 
 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 man bold, hardy, courageous, '"whetteth the wit," if 
 moderately taken, (and as Plutarch "saith, Symp. 7. qucest. 12.) "it makes 
 those which are otherwise dxill, 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 sorrow. " Cur as 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 
 
 oEt alteram vidi melancholicum, qui ex alto cadens non sine atstantium admiratione, liberatas est. 
 Plladatur caput et fiat cauterium in capite; procul dubio lata faciunt ad fumorum exhalationera; vidi 
 nielancholicum k fortuna gladio vulneratum, et cranium fractum, quamdiu valnus apertum, curatua 
 optiine; at cum vulnus sanatum, reversa est mania. 1 Usque ad duram matrem trepanari feci, et per 
 
 mensem aperte stetit. ^Cordis ratio semper Iialienda quod cerebro compatitur, et sese invicem oSlciunt. 
 * Aplior. 38. Medicina Theriacalis prie ceteris eligenda. t Galen, de temp. lib. 3. c. 3. moderate vinuni 
 
 sumptura acuit ingenium, ^ Tardos alitor et tristes thuris in modum exhalare facit. ^ Hilaritatem 
 
 nt oleum flanimam excitat. ^ Viribus retinendis cardiacum eximium, nutriendo corpori alimentum 
 
 optimum, Eetatem floridam facit, ealorem innatum fovet, concoctionem juvat, stomachum roborat, excre- 
 mentis viam parat, urinam movet, somnum conciliat, venena, frigidos flatus dissipat, crassos humorea 
 atte.mat, coquir, discutit, &c. ^Hor. lib. 2. od. 11. " Bacchus diasipates corroding cares." aodyss. A. 
 
452 Cure of Melancholy. [Part. 2. Sec. 5. 
 
 enviclieth his heart, and make.s him speak by talents," Esdras iii. 19, 20, 21. 
 It gives life itself, spirits, wit, &c. For which cause the ancients called Bacchus, 
 Liher 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. Iwtiiice Bacchus dalor, it 
 makes an old wife dance, and such as are in miseryto forget evil, andbe ^merry. 
 
 " Bacchns et affllctis requiem mortaliDns affert, " Wine malces a troaljled soul to rest, 
 
 Crura licet dui-o 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 present 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 eidmit, 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, exhiktrationis gratid, pocula iterum atque iterv/m 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. 
 Which as I. Fredericus Matenesius, Crit. 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 viol&ntiam, but as in that royal feast of ' Ahasuerns, which lasted 
 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 pai-able 
 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 'Phasis) " for a 
 melancholy man : and he that can keep company, and carouse, needs no other 
 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. Magaiuus, 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. nojinunquam, ui in aliis morbis ad ebrietatem usque veniendum; 
 Curas deprimit, trislitice medetur, it is good sometimes to be drunk, it helps 
 sorrow, depresseth cares, and so concludes this tract with a cup of wine : liabes, 
 Serene charissime, quce ad tranquillitatem animce pertinent. But these are 
 epicureal tenets, tending to looseness of life, luxury and atheism, maintained 
 alone by some heathens, dissolute Arabians, profane Chr'istians, and are 
 exploded by Rabbi Moses, tract. 4. Guliel. Placentius, lib. 1. cap. 8. Yalescus 
 de Taranta, and most accurately ventilated by Jo. Sylvaticus, a late writer 
 and physician of Milan, tuied. cant. cap. 14. where you shall find this tenet 
 copiously confuted. 
 
 bPausanias. "Syraeides, xxxL 28. d Legitur ct prisci Catonis Saape mero caluisse virtus. 'In 
 
 pocula et aleam se prtecipitavit, et iis fere terapus traduxit, ut asgram crapula mentem levaret, et conditionis 
 prajsentis cogitationes quibus agitabatur sobriiis vitaret. f So did the Athenians of old, as Suidas relates, 
 and so do tlie Germans at this day. SLib. 6. cap. 23. et 24. de rerum proprietat, h Esther, i. 8. 
 
 iTract. 1. cent. 1. 1. Non oestrus laudabilior eo, vel cura melior; qui melancholicus, utatur societate 
 homiuum et biberia; et qui potest sustinere usum vini, non indiget alia medicina, quod eo sunt omnia ad 
 usum necessarla hujus passionis. kTura quod sequatur inde sudor, youiitio, urina, h, quibus 
 
 superfluiiutes a corpore removentur et remanct corpus mundum. 
 
Mem. 1. Subs. 5.] 
 
 Cure of Head-M eland luhj. 
 
 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. 
 
 "iProme reconditnm, Lyde strenua, caBCubuin, 
 Capaciores, puer, hue affer Scypbos, 
 Et Chia Vina ant Lesbia." 
 
 ' Come, lusty Lyda, fin's a cup of sack. 
 And, siiTah drawer, bigger pots we laclc, 
 And Scio wines tbat liave 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," ^Natis in usum Icetitice scyphis, "and drink to refresh 
 our mind; if there be any cold sorrow in it, or torpid bashfiiluess, let's wash 
 it aU away." IS' uiic vino pellite cixras; sosaith * Horace, so saith Anaoreon, 
 
 TloXv upeiaaov r\ Bavovra. 
 
 Let's drive down care with a cup of wine : and so say I too (though / drinic 
 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 
 Icetiliam datum est vinum, nan ad ebrietateni, 'tis for mirth wine, but not for 
 madness : and will you know where, when, and how that is to be understood? 
 Vis dicere ubi bonum sit vinum ? Audi quid dicat Scriiitura,, 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, blandus dcemon, 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 his 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 a 
 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 mightUy, 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 coffee (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 Lacedsemonians, and perhaps the same), which they sip still of, 
 and sup as warm as they can suffer; they spend much time in those coffee- 
 houses, which are somewhat like our alehouses or taverns, and there thoy sit 
 chatting and drinking to drive away the time, and to be merry together, 
 
 ) Hor. ™ Lib. 15. 2. noct. Att. Vigorem animi moderate vini usu tueamur, et calefacto simul refo- 
 
 toque animo si quid in eo vel frisidse tristitije, vel torpentis verecundiK (uerit, diluamus. "Hor. 1. 1. Ud. 
 27. * Od. 7. lib. 1. 26. >'am prastat cbrium me quam mortuum jacere. ** Epbes. v. 18. ser. 19. in 
 
 cap. 5. PLib. 14. 0. Nihil perniciosius viribus, si modus absit, venenum. 1 Theocritus, Idyl. 13. vino 
 dan liEtitiam et dolorem. "^Benodens. 'Mercurialis, consU. 25. Vinum ii-igidis optimum, et 
 
 pessimum ferina melancholia. t FeiTieliDS, consil. ii et 45, vinum probibet assidaum, et aromata. 
 
 " Hodo jecur non inctjndatur. 
 
454 Cure of Melancholy. [Parb. 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 Roman 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." 1= 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. 
 
 ]J. confect. Alkermes §f? lap. Bezoar. 3j. 
 Succini alii suljtiliss. pulverisat. 3jj- cum 
 Syrup, de cort. citri; flat electuarium. 
 
 To bezoar stone most subscribe, Manardus, and "many others; "it 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- 
 ing the weight of three grains of this stone, in the water of oxtongue, have 
 been cured." Garcias ab Horto brags how many desperate cures he hath done 
 upon melancholy men by this alone, when all physicians had forsaken them. 
 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- 
 cerus, Itinerario Gallioe, so much magnifies, and would have no traveller omit 
 to see it made. But it is not so general a medicine as the other. Eernelius, 
 Gonsil. 49, suspects alkermes by reason of its heat, " ^nothing (saithhe), 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, Nam quod uni profuit, hoc aliiserat exitio: 
 there is no catholic medicine to be had : that which helps one is pernicious 
 to another. 
 
 Diamarga/ritum frigidum, diambra, diaboraginatum, electuarium, Icetijicans 
 Galeni et Jihasis, de gemmis, dianthos, dianioschum dulce et ama/rum, electua- 
 rium conciliatoris, syrup. Gidoniorum,, de pomis, conserves of roses, violets, 
 fumitory, enula campana^ satyrion, lemons, orange-pills condite, <feo., have 
 their good use. 
 
 "^ R. Diamoschi dulcis et araari, ana ^jj. 
 niabuglossati, Diaboraginati, sacchari violacei, 
 ana j. miace cum syrupo de pomis." 
 
 Every physician is full of such receipts : one only I will add for the rareness 
 of it, wliich I find recorded by many learned authors, as an apjiroved mediciue 
 
 ^ Per 24 horas sensum doloris omnem tollit, et ridere facit. y Hildesheim, spicel 2. "^ Alkermes 
 
 omnia vitalia viscera mire confortat. »■ Contra omnes melancholicos affectus contert, ac certum est ipsius 
 usu omnes cordis et corporis vires mirum in modum reflci. b Succinum vero albissimum confortat 
 
 ventriculum, flatum discutit, urinam movet, &o. <= Garcias ab Horto, aromatum lib 1 cap. 15, 
 
 adversus omnes morbos melancholicos condttcit, et venenum. Ego (inquit) utor in morbis melanchoUcis, 
 oic,_ot ueploratos hujus usu ad prlstinam sanitatem restltui. See more in Bauhinus' book de lap Bezoar 
 c. 40. d Edit. 1617. Monspelii electuarium fit preciocissimnm Alcherm. &c « Nihil morbum 
 
 nunc seque exasperat, ac alimentorum vel calidiorum usus. Alchermes ideo suspectus, et Quod scmel 
 moneam, caute adhibenda calida medicamenta. f Sckenkius, 1. 1. Observat. de Mania, admentis aliena- 
 tioaem, et desipientiam ntio cerebri obortam, in manuscripto codice Germanico, tale medlcamentum rcperi. 
 
Mem. 1. Subs. 5.] Ctire of Head-Melancholy. 455 
 
 against dotage, head-melancholy, and such diseases of the brain. Take a 
 ^I'am'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, ana § Q, 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 j 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, ckc. Gesner, hist, animal, lib. 1. pag. 917, Caricterius, 
 pract. 13. in Nich. de rnetri. 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, &o., 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, an 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. ineth. 
 speaks of an excellent confection of his making, of wine, saffron, &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 profuisse olfactu et potu, as if he had 
 given them drink. Our noble and learned Lord t Verulam, in his book de vitd 
 et inorte, 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," (fee, must be used many 
 mornings together. Montan., consil 31, would have the head so washed once 
 a week. Leelius ^ fonte Eugubimis, 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, 
 exenterated, &c. ; aU 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. 9. 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, diU, have been boiled. 
 
 Baths are of wonderful great force in this malady, much admired by "Galen, 
 
 B Caput arietis nondum expert! venerem, uno ictu amputatum, cornibus tantum demotis, integrum cum 
 lana et pelle bene elixabis, turn aperto cerebrum eximes, et addens aromata, &c. * Cinis testudinis 
 
 ustus, et vino potus melancholiam curat, et rasura comu Rhinocerotis, &c. Sckenkius. h Instat in 
 
 matrice, qubd sursum et deorsum ad odoris sensum prajcipitatur. t Viscount St. Alban's. i Ex 
 
 decocto florum nympheas, lactucaa, violarum, chamomilae, althCT:, capitis vervecum, &c. k Inter auxilia 
 multa adhlbita, duo visa sunt remedium adferre, usus seri caprini cum extracto Hellebori, et irrigatio ex 
 lacte Nympheae, violarum, &c. sutunu coronali adiiibita; his remediis sanitate pnstina adeptus est. 
 1 Confert et pulmo arietis, caltdus aguus per dorsum divisus, exenteratus, admotu.5 siucipiti. ™ Semiua 
 
 camini, rute, dauci, aaethi cocta. " Lib. 3. de looia affect. 
 
45G Cure ofMdanclwly. [Part. 2. Sec. 5. 
 
 °^tius, Pthasis, &c., of sweet water, in -which are boiled the leaves of mallows, 
 roses, violets, water-lilies, wether's-head, flowei-s of bugloss, camomile, melilot, 
 &c. 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 find prescribed, taxed by some, 
 approved by Eenodaeus, Platerus (amuleta inquit non negligenda), and others; 
 look for them in Mizaldus, Porta, Albertus, &o. Bassardus Viscontinus, arat 
 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, ^ Hadus 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 vu-tue which amulets have. A ring 
 made of the hoof of an ass's right fore foot carried about, c&c. I say with 
 ^ilenodseus, 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 Lindley 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, <fec., and 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? Por 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 vnsectis, 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. VI. — Correctors of Accidents to procure Sleep. Against fearfid 
 
 Breams, Redness, &c. 
 
 When you have used aU 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, by 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 byall 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 solanum, 
 saffron, hemp-seed, nutmegs, willows, with their seeds, juice, decoctions, dis- 
 
 " Tetrab. 2. ser. 1 . cap. 10. P Cap. de mel. coUectum die vener. hora Jovis cum ad Energiam venit, i. e. 
 ad plenilunium Julli, inde gesta et coUo appensa hunc affectum apprime juvat et fanatlcos spiritus expellit. 
 4 L. de proprietat. animal, ovls a lupo correpts pellem non esse pvo indumento coi-poris usurpandam cordis 
 emm palpitationem excitat, &c. ■'Mart. 6 phar. lib. I . cap. 12. t jEtius, cap. 81. Tet. 3 ser. 4. 
 
 .uDioscoridcs, Ulysses Alderovandus de aranea. * Mistress Dorothy Burton, she died, 1629. ysolo 
 
 somno curata est citra medici auxillum, foL151. 
 
Mem. 1. Subs. 6.] Cure of Ilead-Mdancholy. 457 
 
 tilled waters, &o. Compounds are syrups, or opiates, syrup of poppy, violets, 
 vorbasco, which, are commonly taken with distilled waters. 
 
 ]^. diacodii ^j. diascordii 3l5 aqua3 lactucse 5iij.f5 
 mista Hat potio ad horam somni siamcuda. 
 
 Eequies Nicholai, PhUonium Romanum, Tnpliera inagna, pilulw de Cyno- 
 glossa, Diasaordium, Laudanum Paracelai, Opium, are in use, (fee. 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 refugium, the last refuge j but 
 of this and the rest look for peculiar receipts in Victorius Faventinus, cap. de 
 phrensi, Heurnius, cap. de mania, Hildesheim, spicel. 4. de somno et vigil. &c. 
 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. 
 
 JJnguentunh Aldbastritum,, populeimi, are used to anoint the temples, nos- 
 trils, or if they be too weak, they mix saifron 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 Jwram somni. 
 
 Sacks of wormwood, ''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, <&c. 
 
 Frontlets are well known to every good wife, rosewater and vinegar, with 
 a little woman's milk, and nutmegs grated upon a rose-cake applied to both 
 temples. 
 
 For an emplaster, take of eastorium 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. 
 
 Eulandus, cent. 1. cur. 17. cent. 3. cur. 94. prescribes epithemes and lotions 
 of the head, with the decoction of flower.s of nymphea, violet-leaves, mandrake 
 roots, henbane, white poppy. Here, de Saxonia, stillicidia, or droppings, &c. 
 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 place. 
 
 ® Bayerus, lih. 2. c. 13. sets down some remedies against fearful dreams, and 
 such as walk and talk in their sleep. Baptista Porta, Mag. nat. I. 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 waters after 
 
 ^Bellonius, observat. lib. 3. cap. 15. lassitiidinem et labores animitollunt; inde Garcias ab Horto, lib. 1. 
 cap. 4. simp. med. '^ Absynthium somnos allicit olfactu. bUead Leninius, lib. her. bib, cap. 2. of 
 
 Mandrake. '^ Hyoscyamas sub cervicali viridis. d Plantam pedis inungere pin^cdlne gliris dicunt 
 
 efflcacissimuni, et quod Tix credi potest, dentes inunctos ex sorditie aurium canis somnum profandum con. 
 cillare, &c. Cardan de rcrum varietat. ^ Veni mecum lib. 
 
458 Cure of Melancholy. [Part. 2. Sec. 5, 
 
 supper, &c. Suoli men must not eat beans, peas, garlic, onions, cabbage 
 venison, bare, use black wines, or any meat bard of digestion at supper, or lie 
 on tbeir backs, &c. 
 
 Rusticus pudm; bashfuln.ess, flusbing in tbe face, bigb colour, ruddiness, are 
 common grievances, wbicb muob torture many melancboly men, wben tbey 
 meet a man, or come in f company of tbeir betters, strangers, after a meal, or 
 if tbey drink a cup of wine or strong drink, tbey are as red and fleet, and sweat 
 as if tbey had been at a mayor's feast, prcesertim si rnetus accesserit, it exceeds, 
 ^ tbey tbink every man observes, takes notice of it : and fear alone will effect 
 it, suspicion witbout any otber cause. Sckenkius, observ. tried, lib. 1. speaks of 
 a waiting gentlewoman in the Duke of Savoy's court, that was so much 
 offended with it, that she kneeled down to bim, and offered Biarus, a physician, 
 all that she bad to be cured of it. And 'tis most true, that "^ Antony Ludovi- 
 cus saitb in bis book de Pudore, " bashfulness either hurts or helps," such 
 men I am sure it hurts. If it proceed from suspicion or fear, ' Felix Plater 
 prescribes no otber remedy but to reject and contemn it: Id populus cv/rat 
 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, what matter is it, 
 make light of it, who observes it? 
 
 If it trouble at or after meals (as ' Jobertus observes, med. pract. I. I. 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 ; be 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 which is between tbe 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. 
 litha/r. argent, una. j. cerusscB candidissimce, 5iij. caphuroe, 3ij. dissolvantur 
 aquarum solani, lactucce, et nenupharis ana una. iij. aceti vini albi, unc. ij. 
 aliquot horas resideat, deinde transmittatur per philt. aqua servetur in vase 
 vitreo, aa ed bis terve fades quolidie irroretur. ° Quercetan spagir. phar. cap. 6. 
 commends tbe water of frogs' spawn for ruddiness in the face. ° Crato, consil. 
 283. Scoltzii would fain have them use aU summer the condite flowers 
 of succory, strawberry water, roses (cupping-glasses are good for the time), 
 consil. 285. et 286. and to defecate impure blood with the infusion of senna, 
 savory, balm water. '^ Hollerius knew one cured alone with the use of suc- 
 cory boiled, and drunk for five months, every morning in tbe summer. '^ It 
 is good overnight to anoint tbe face with hare's blood, and in the morning to 
 wash it with strawberry and cowslip water, tbe juice of distilled lemons, juice 
 of cucumbers, or to use tbe seeds of melons, or kernels of peaches beaten small, 
 or tbe roots of Aron, and mixed with wheat bran to bake it in an oven, and 
 to crumble it in strawberry water, '' or to put fresh cheese curds to a red face. 
 If it trouble them at meal times that flushing, as oft it doth, with sweating 
 or tbe like, tbey must avoid aU violent passions and actions, as laughing, &c., 
 strong drink, and drink very little, "* one draught, saitb Crato, and that about 
 the midst of tbeir meal; avoid at all times indurate salt, and especially spice 
 and windy meat. 
 
 f Aut si quid incautius exciderit aut, &c, S Xam qua parte pavor simul est pudor additus illi. Statins, 
 Olysipponensis medicus; pudor aut juvat aut laadit. i Be mentis alienat. kM. Doctor Asl>worth. 
 
 Facies nonnullis maxime calet rubetque, sise paululam exercuerint; nonuullis quiescentibus idem accidit, 
 faiminis prjesertim ; causa quicquid fervidura aut halituosum sanguinem fecit. ^ Interim faciei pro- 
 
 spiciendum ut ipsa refrigeretur; utrumque priEstabit frequens potio ex aqua rosarura, violarum, nenupharis, 
 &c. ^ Ad faciei ruborem aqua spermatis ranarum. ° Reete utantur in restate floribus Cichorii saccharo 
 conditis vel saccharo rosaceo, &c. 1^ Solo usu decocti Cichorii. ^ Utile imprimis noctu faciera illiuiro 
 sauguine leporino, et mane aqua fragorum, vel aqua floribus verbasci cum succo limonum distillate, abluere. 
 ^ Utile rubenti faciei caseum recentem imponere. P Consil. 21. lib. unico vini liaustu sit conteutua. 
 
Mem. 2.] Cure of Melancholy ova- 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 sovvthistle before 
 meat, by the same author is much approved. To eat of a baked apple some 
 advise, or of a preserved quince, cumminseed prepared with meat instead of 
 salt, to keep down fumes : not to study or to be intentive after meals. 
 
 *' ^. Xacleorum persic. seminis melonum, ana unc.9i? 
 aquffi fragorum 1. ij. misce, utatur mane." 
 
 "To apply cupping glasses to the shoulders is very good. For the other 
 kind of ruddiness 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 Orato's 
 counsels, Arnoldus, lib. 1. breviar. cap. 39. 1. Eulande, Peter Forestus de 
 Fuco, lib. 31. obser. 2. To Piaterus, Mercurialis, Ulmus, Eondoletius, Heur- 
 nius, Menadous, and others that have written largely of it. 
 
 Those other grievances and symptom.s 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 possesseth the whole body with the brain, ^it 
 isbest 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 hsemorrhoids 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. The hsemor- 
 rhoids are to be opened with an instrument or horse-leeches, &o. See more in 
 Montaltus, cap. 29. ^Sckenkius hath an example of one that was cured by an 
 accidental wound in his thigh, much bleeding freedhimfrom melancholy. Diet, 
 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 j 
 cold, where the heat of the liver is very great : "^amongst hot are parsley roots, 
 lov.age, fennel, &c. : cold, melon seeds, &c., 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, &c., 
 with their juice, decoctions, distilled waters, syrups, &c. 
 
 t Idem consil. 283. Scoltzli. laudatur conditus rosos canine fructus ante prandium et coenam ad magnitudlnem 
 Castanet. Decoctum radicum Sonchi, si ante cibmn snmatur, valet plurimum. ^ Cucurbit, ad scapulas 
 appositas. *Piso. yMediana prae caeteris. ^Succi melancholici malitia & sanguinis bonitate corri- 
 gitur. ^ Perseverante malo ex quacunque parte sanguis detrahi debet. ^ Observat. foL 154. curatus 
 
 ex vulnere in crure ob cruorem amissum. *^Studium sit omne ut melancholicus impinguetur: ex quo 
 
 enim plngues et camosi, ilUco sani sunt d Hildesheim, spiceL 2. Inter calida radix petroselini, aiiii, 
 
 feniculi; inter frigida eraulsio seminis melonum cum sero eapiino quod est commune vehiculum. ^HoC 
 
 unum prsemoDeo, domlne, ut sifi diligens circu Tictuni, sine quo esLora remcdia frustra adliibentur. 
 
4G0 {Jure of Melancholy. [Part. 2. Sec. 5. 
 
 Oswaldus CroUius, Basil. Chym. xawoh admires salt of corals in this case, and 
 ^tius, tetrahib. 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 those 
 six r on-natural things above all, as good diet, which Montanus, consil 27. en- 
 joins a French nobleman, "to have an especial care of it, without which all 
 otherremediesareinvain." 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, Gralen, ^tius, Aurelianus, &c. 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 ITile against 
 this malady, an especial good remedy for windy-melancholy. For which reasou 
 belike Ptolemeus Philadelphus, when he married his daughter Berenice to the 
 king of Assyria (as Celsus, lib. 2, records), magnis impensis Nili aquam afferri 
 jussit, to his great charge caused the water of Nile to be carried with her, and 
 gave. command that during her Ufe 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 caU it), which howsoever approved must certainly be corrected of 
 cold rawness and wind. 
 
 Codronchus in his book de sale dbysnth. magnifies the oil and salt of wormwood 
 above all other remedies, " 'v^^hich 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, cleanseth 
 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 stiU take heed in this malady, which I have often warned, of hot 
 
 f Laurentius, cap. 15. evTilsionis gratia venam intemam alteriusbrachii secamus. BSi pertinax morbus, 
 venam fronte secabis. Bruell. bEgo maximam curam stomacbo delegaba Octa. Horatianus, lib. 2. c. 7, 
 i Citius et efficacius suas vires exercet quam solent decocta ac diluta in quantitate mu)ta, et magna cum assu- 
 mcntium molestia desumpta. Flatus bic sal efficaciter dissipat, urinam movet, humores ci-aasos absfergit^ 
 gtomachum egregie confortat, cruditatero, nauseam, appetentiam minim in modura renovat, &c k Piso, 
 
 Altoraainis, Laurentius, c. 15. lUifl utendum saspiua iteratia: a vehementioribos semper abstinendum 
 ne yentrem exaspereut 
 
Mem. 3. Subs. l.J Cure of Hypochondriacal Melancholy. 461 
 
 medicines, ""because (as Salvianus adds) drougbt follows heat, which increaa- 
 eth the disease ;" and yet Baptisa Sylvaticus, controv. 33. forbids cold medi- 
 cines, ""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, condl. 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 iEugubinus, coiisxl. 
 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 
 ofsassafras, wrought him an incredible good." In his 108 consult, he used as 
 happily the same remedies j 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, Massaria, 
 Mercatus, Johnson, &c. One for the spleen, amongst many other, J will not 
 omit, cited by Hildesheim, spicel. 2. prescribed by Mat. Flaccus, and out of 
 the authority of Benevenius. Anthony Benevenius in a hypochondriacal 
 passion, "'i 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 j 
 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 Chalyhs lyrocparatus, or steel-drink, is 
 much likewise commended to this disease by Daniel Sennertus, I. 1. part 2. 
 cap. 12. and admired by J. Otesar Claudinus, Bespons. 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 sjjleen, 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, "thei'e may not be again such an excellent remedy," as Plater 
 holds. Sallust. Salvian. will admit no other phlebotomy but this; and by his 
 experience 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, 
 consU. 241. is against it; "'"^to other men (saith he) this opening of the 
 hcemorrhoids seems to be a profitable remedy ; for my part I do not approve 
 of it, because it draws away the thinnest blood, andleaves the thickest behind." 
 
 ^tius, Vidus Vidius, 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 i-emains." 
 
 Clysters ai-e in good request. Trincavellius, lib. 3. cap. 38. for a young 
 nobleman, esieems of them in the first place, and Hercules de Saxonii, Panth. 
 
 ™Lib. 2. cap. 1. Qaoniara caliditate conjiineta est siccitas qu£B malum auget. "Quisquis frigidis 
 
 auxiliis hoc morbo u-sus fuerit, is obstmctionem aliaque symptomata augebit. o Ventnculus ple- 
 
 rumque frigidus, epar calidum ; quomodo ergo veiitriculum calefaciet, vel refrigerabit hepar sine alterius 
 ma.\imo detrimento ? P Significatum per litevas, incredibllem utilitatem ex decocto CliintE, et Sassafi-as 
 
 percepisse. ITumorem splenis incurabilem sola cappari curavit, cibo tali regritiiilini aptissimo : Soloque 
 iisu aquffi, in qua faber ferrarius saipe candcns teiTum exlinxevat, &c. ^ Animalia quaj apud hos fabros 
 
 cducantur, exiguos haberit lienes. ^L. 1. cap. 17. tContinuus ejus usus semper felicemin osgi-is flnem 
 est assequutus. ^Si Hemorroides flaxerint, nullum prsestantius esset remedium, quaesanguisugisadmotis 
 provocari poterunt. obsen-at. lib. 1. pro hypoc. leguleio. ^^ Aliis apertio hiec in hoc morbo videtur utilis- 
 sima; mihi non admodum probatur, quia sanguincm tenuem attrahit et crassum reliuquit. ^Lib. 2. cap. 
 13. omnes melancholici debent omittere urinam provocautia, quoniam per ea educitur subtile, et remauet 
 cvassuin. 
 
462 Cure of Melanclwhj. . [Part. 2. Sec. 5. 
 
 lib. 1. cap. 16. is a great approver of them. "'I have found (saith he) by 
 experience, that 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- 
 chondrias, &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 kmdof melancholy, some prescribe ^ treacle in winter, especially before or 
 after purges, or in the spring, as Avicenna, "Trincavellius mithridate, "^Montal- 
 tus pseony seeds, unicorn's horn ; os de corde cervi, &c. 
 
 Amongst topics or outward medicines, none are more precious than baths, 
 but of them I have spoken. Fomentations to the hypoohondries are very good, 
 of wine and water in which are sodden southernwood, melilot, epi thyme, mug- 
 wort, senna, polypody, as also ''cerotes, ^plaisters, liniments, ointments for the 
 spleen, liver, and hypoohondries, of which look for examples in Laurentius, 
 Jobertus, lib. 3. c. 1. pra. med., Montanus, consil. 231. Montaltus, cap. 33. 
 Hercules de Saxonii, Faventinus. And so of epithemes, digestive powders, 
 bags, oils, Ootavius Horatianus, lib. 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, to the metaphrene, or part of the back which is over 
 againsttheheai't,^tius sinapisms; Montaltus, ca^, 35. woiild have the thighs 
 to be ''cauterised, Merourialis prescribes beneath the knees j Lselius ^ugubinus 
 consil. 77. for a hypochondriacal Dutchman, will 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 HUdesheim, 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 Costiveness, dec. 
 
 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, (fee, as 
 galanga, gentian, angelica, enula, calamus aromaticus, valerian, zeodoti, iris, 
 condite ginger, aristolochy, cicliminus, China, dittandcr, pennyroyal, rue, 
 calamint, bay-berries, and bay-leaves, betony, rosemary, hyssop, sabine, cen- 
 taury, mint, camomile, stcechas, agnus castus, broom-flowei-s, origan, orange 
 pills, &c. ; spices, as saffron, cinnamon, bezoar stone, myn-h, mace, nutmegs, 
 pepper, cloves, ginger, seeds of anise, fennel, amni, cari, nettle, rae, &c., 
 juniper berries, granaparadisi; compounds, dianisum, diagalanga, diaciminum, 
 diacalaminth, electuarium de baccis lauri, benedicta laxativa, pulvis ad status, 
 antid.Jlorent. pulvis carininativus, aromaticum rosatum, treacle, mithridate, &c. 
 This one caution of ™Gualter BrueU is to be observed in the administering of 
 
 ^ Ego experientia probavi, miiKos Hypoconrtriacos solo nsu Clysterum fiiissa sanatos. »Iii cnidilato 
 
 optimum, ventnculum arctius alligari. b 3 J. Tlieriacai, vere priEseitim et cestate. "Cons. 12. 
 
 1.1. d Cap. 33. 'TrincaveUras, consil. 15. cerotum pro senemelancholico ad jecuT. ortimum. fEm- 
 plastra pro splene, Femel. consil. 4.5. SDropax fe pice navali, et oleo rutaceo afflgatm- ventriculo, et toti 
 
 metaphreni. h Cautena crm-ibus inusta. 1 Fontanellae sint in utroque crure k Lib 1 c 17 I De 
 mentis alienat. c 3. flatus egresie discutiant materiamque evocant. m Cavendum hie diligenter a'mnltum 
 caletacientibuB, atque exsiccantibus, sire alimenta fuerint haic, sive medicameuta ; nonnulfi enim ut vento- 
 
Mem. 3. Subs. 2.] Cure of Rypochondriacal Melancholy. 463 
 
 these tot 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, <fcc. 
 
 ° 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 Caesar Claudinus, Respons. nied. resp. 33. 
 admires 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, &c., 
 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 flatuoua 
 melancholy, read more in Fienu8,de flatihus, 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 ofiend in this, or any other of the three species, it is to be 
 corrected with suppositories, clysters or lenitives, powder of senna, condite 
 prunes, (fee. ]J Elect, lenit. 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. 
 § y in six pills, a pill or two at a time. See more in Montan., consil. 229. 
 Hildesheim, spicel. 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 the 
 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. Et qua non prosunt singula, niuUa 
 juvant. 
 
 sitatea et rngitus compescant, hujusmodi utentes medicamentis, plurimum peccant, morbnm sic atigentes : 
 debent enim medicanienta declinare ad calidum vel frigidum secundum exigentiam circumstantjarum, vel 
 Dt patiens inelinat ad cal. et frigid. iCap.6.1ib.7. " Piso Bniel. mire flatus resolvit. PLib. 1. 
 
 c, 17. nonnullos praj tensione ventris deploratos illico restitutes his vidimus. 1 Velut incantamentum 
 
 quoddam, ex flatuoso spiritu dolorem ortum levant. '^Terebintliinam Cypriam habeant familiarem, 
 
 ad quantitatem deglutiant nucis parv^, tribus iioris ante prandium vel coanam, ter singulis septirnanis 
 prout expedire videbitur ; nam praiterquam quod alvum moUem efflcit, obstructionea apevit, ventriculum 
 pnrgat) nrinam provocat, hepar mundificat. 
 
THE 
 
 SYNOPSIS OF THE THIRD PARTITION. 
 
 £q 
 
 -S^ 
 
 Simple, 
 
 which 
 
 hath 
 
 three 
 
 objects, 
 
 as M. 1. 
 
 Mixed of 
 all three, 
 which 
 extends 
 to M. 3. 
 
 Pleasant. 
 Subs. 2. 
 
 Honest, 
 Subs. 3. 
 
 ' Preface or Introduction. Subsect. 1. 
 
 Love's definition, pedigree, object, fair, amiable, gracious, and pleasant, from which 
 comes beauty, grace, which all desire and lore, 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- C Health, wealth, honour, we love our benefac- 
 able, -< tors; nothing so amiable as profit, or that 
 
 Subs, 1. ( which hath a show of commodity. 
 
 C Things without life, made by art, pictures, 
 Division sports, games, sensible objects, as hawks, 
 
 or kinds, J hounds, horses ; or men themselves, for 
 
 Subs. 2. I f Simple, similitude of manners, natural affection, as 
 
 ;, J to friends, children, Idnsmen, &c., for glory 
 such as commend us. 
 
 r Before marriage, as Heroical Md. 
 Of wo- 3 ^^<^^- 2, vide T 
 men, as i Or after marriage, as Jealousy, Sect. 
 (_ 3, vide y 
 f Fucate in show, by some error or hypocrisy; 
 (vq li^hv"^ \ ^°™^ seem and are not ; or truly for virtue, 
 
 ( honesty, good parts, learning, eloquence, &c. 
 Common good, our neighbour, country, friends, which is 
 charity ; the defect of which is cause of much discon- 
 tent and melancholy. 
 
 or ( In excess, vide rr. 
 
 ^ God, Sect. 4. \ In defect, vide SB. 
 Memb. 1. 
 
 His pedigree, power, extent to vegetables and sensible crcatm-es, 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 allureth. 
 Comeliness, grace, resulting from the whole or some parts, 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 moi-e to Art or Nature? Suhs. 8. 
 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. 6. 
 
 ( Dryness, paleness, leanness, waking, sighing, &c. 
 ( Quest. An detur pulsus aynatorius ? 
 i ( Fear, sorrow, suspicion, anxiety, &c. 
 
 I Bad, as J^A hell, torment, fire, blindness, &c. 
 Of mind i or ' Dotage, slavery, neglect of business. 
 
 ■ p S Spruceness, neatness, courage, aptness to 
 
 \ ^""O, as ^ learn music, singing, dancing, poetry, &c. 
 Prognostics ; despair, madness, phrensy, death, Memb. 4. 
 By labour, diet, physic, abstinence. Sabs. 1. 
 To withstand the beginning?, avoid occasions, fair and foul means, 
 change of place, contrary passion, witty 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 pro and con. Impediments 
 removed, reasons for it. Subs. 5. 
 
 Ileroical 
 or Love- 
 Melan- 
 choly, in 
 which 
 consider, 
 
 Causes, 
 Memb. 2. 
 
 Symp- 
 toms or 
 signs, 
 Memb. 
 
 Of body 
 
 3. 
 
 Cures, 
 Memb. 5. 
 
Synojis-is of tlie Third Partition. 
 
 405 
 
 'His name, dcfiuition, extent, power, tyranny, Memb. 1. 
 Division f f '^° many beasts, as swans, cocks, bnlls. 
 
 Equivo-' Improper 3 '^° ^™»^ ^'^'^ princes, of their subjects, successors, 
 cations. / ') To friends, parents, tutors over their children, or other- 
 
 liinds. 
 Subs. 1, 
 
 SB 
 1=^ 
 
 Causes, 
 Sect. 2. 
 
 Proper 
 
 In the p.arties 
 themselves, ' 
 
 or 
 from others. 
 
 Causes, 
 Sabs. 2. \ 
 
 'In excess 
 of such 
 as do 
 that 
 which 
 is not 
 required. 
 Memb. 1. 
 
 sq 
 
 From 
 others, 
 or 
 from them- 
 selves. 
 
 ''Gene- 
 ral 
 
 - ( 
 
 (Before marriage, corrivals, &c. 
 (After, as in this place our present subject. 
 ' Idleness, impotency in one party, melancholy, long ab- 
 sence. 
 They have been naught themselves. Hard usage, un- 
 kindness, wantonness, inequality of years, persons, 
 fortunes, &c. 
 Outward enticements and provocations of others. 
 Symptoms, \ Pear, sorrow, suspicion, anguish of mind,strange actions, gestures, looks, 
 Memb. 2. | speeches, locking up, outrages, severe laws, prodigious trials, &c. 
 Prognostics, JDespair, madness, to make away themselves, 
 Memb. 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. 
 Cures, I By prevention before marriage. Plato's communion. 
 Memb. 4. i 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 allureth, part and parties affected, super- 
 stitious, idolaters, prophets, heretics, &c.. Subs. I. 
 
 ' The devil's allurements, false miracles, priests for 
 their gain. Politicians, to keep men in obe- 
 dience, bad instructors, blind guides. 
 Simplicity, fear, ignorance, solitariness, melan- 
 choly, curiosity, pride, vain-glory, decayed 
 image of God. 
 Zeal without knowledge, obstinacy, superstition, 
 strange devotion, stupidity, confidence, stiif 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 
 works, fasting, sacrifices, oblations, prayers, 
 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. 
 „ 1. r< I H 1 New doctrines, paradoxes, blasphemies, madness. 
 
 Prognostics, Subs. 4. ] stupidity, despair, damnation. 
 
 By physic, if need be, conference, good counsel, 
 persuasion, compulsion, correction, punishment. 
 Quceritur an cogi debent? .'iffir. 
 Epicures, atheists, magicians, hypocrites, such as have cau - 
 terised consciences, or else are in a reprobate sense, worldly- 
 secure, some philosophers, impenitent sinners. Subs. 1. 
 
 f The devil and his allurements, rigid preachers, 
 that woiind their consciences, melancholy, con- 
 templation, solitariness. 
 \ How melancholy and despair differ. Distrust, 
 weakness of faith. Guilty conscience for of- 
 fence committed, misunderstanding Scr. 
 „ ' ( Pear, sorrow, anguish of mind, extreme tor- 
 
 ^P ™^' \ tures and horror of conscience, fearful 
 bubs. 6. ^ 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, aU comforts and contents, &c. 
 
 2 H 
 
 Symptoms, 
 Subs. 3. 
 
 Parti- 
 cular. 
 
 In defect, 
 
 as 
 Memb. 2. 
 
 M' 
 
 Cures, Subs. 5. 
 
 Secure, void i 
 of grace and - 
 fears. ( 
 
 Distrustful, 
 or too ti- 
 morous, as 
 desperate. 
 In despair 
 consider, 
 
 Canses, 
 Subs. 2. 
 
THE THIRD PARTITION. 
 
 LOVE-MELANCHOLY. 
 
 THE FIEST SECTION, MEMBER, SUBSECTION. 
 
 TJiA Preface. 
 
 There will not be wanting, I presume, one or other that will mncli discom- 
 mend some part of this treatise of love-melancholy, 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 effemi- 
 nate courtier, or some such idle person." Aad 'tis true they say : lor by the 
 naughtiness of men it is so come to pass, as ''Oaussinus observes, ui castis 
 aurihus vox amoris suspecta sit, et invisa, the very name of love is odious to 
 chaster ears; and therefore some again, out of an affected 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 ia their cogita- 
 tions "tbey are all out as bad, if not worse than others. 
 
 " d Embuit, posuitque meum Lncretia Ubrmn, 
 Sed coram 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 hoc 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 ; operi suscepto inservi&ndum fuit : so Jacobus 
 Mysillius pleadeth for himself in his translation of Lucian's dialogues, and 
 so do I ; I must and wUl 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. Morise. leviores essenngas quam nt Theologum deceant. »>Lib. 8. Eloquent, cap. 14. de afFec- 
 tibus raortalium vitio fit qui prasclara quEcque in pravos usua vertunt, ^ Quoties de amatoriis mentio 
 
 facta est, tarn vehementer excandui; tarn severa tristitia violari aures meas obscene serraone nolui, ut rae 
 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, ns ipsi locent in legendo. 
 
Mem. 1. Subs. l.J Preface. 467 
 
 Plotinus, Maximus Tyrius, A-lcinous, Avicenna, Leon Hebreus in three largo 
 dialogues, Xenopbon, sympos. Theophrastus, if we may believe Athenajus, lib. 
 13. cap. 9. Pious Mirandula, Marius ^quicola, both in Italian, Kornmannus, 
 de li'nea Ainoris, lib. 3. Petrus Godefridus hath handled in three books, P. 
 HsBdus, and which almost every physician, as Arnoldus, Villanovanus, Valle- 
 riola, Observat. med. lib. 2. ohserv. 7. ^lian Montaltus and Laurentius in their 
 treatises of melancholy, Jason Pratensis, de morb. cap. Valescus de Taranta, 
 Gordonius, Hercules de Saxonia, Savanarola, Langius, &c., have treated of 
 apart, and in their works. I excuse myself therefore with Peter Godefridus, 
 Valleriola, Ficinus, and in ^Langius' words : " Cadmus Milesius writ fourteen 
 books of love, and why should I be ashamed to write an epistle in favour of 
 young men, of this subject 1" A company of stern readers dislike the second 
 of the ^neids, and Virgil's gravity, for inserting such amorous passions in an 
 heroical subject ; but I'Servius, 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 
 Eachael, the stories of Sichem and Dinah, Judah and Thamar j reject the 
 Book of Numbers, 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, Solomon'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, 
 
 " Suayia dans Agathoni, animam Ipse in labra tenebara ; 
 jEgra etenim properans tanquam abitura fuit" 
 
 Eor my part, saith '^Maxim.us Tyrius, a great platonist himself, me non tan- 
 turn, admiratio habet, sed etiam 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. Quod Junonem cum Jove in 
 Ida concumbentes inducit, ab immortali nube cmitectos, Vulcan's net. Mars 
 and "Venus' 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, Vulcan was a summer's day falling down from heaven, and in Lemnos 
 Isle brake his leg, &o., with such ridiculous passages ; when as both Socrates 
 and Plato by his testimony writ lighter themselves : quid enhn tarn distat 
 (as he follows it quam amans a temperante, forma/rum admirator a demente, 
 what can be more absurd than for grave philosophers to treat of such fooleries, 
 to admire AutUoquus, Alcibiades, for their beauties as they did, to run after, 
 to gaze, to dote on fair Phredrus, delicatg Agatho, young Lysis, fine Char- 
 mides, hmccine Philosojyhum decent ? Doth this become grave philosophers ? 
 Thus peradventure Oallias, Thrasimachus, Polus, Aristophanes, or some of his 
 adversaries and emulators might object ; but neither they nor ™Anytus and 
 Melitus his bitter enemies, that condemned him for teaching Critias to tyran- 
 nise, his impiety for swearing by dogs and plain trees, for his juggling sophistry, 
 (fee, never so much as upbraided him with impure love, writing or speaking of 
 that subject j 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 
 
 SMed. epist L 1. ep. 14. Cadmus Milesius, teste Suida, de hoc Erotico Amore 14 llbros scripsit, nee mo 
 pigeblt in gratiam artolescentum banc scrtbere epiotolani. h Comment, in 2. iEneid. IMevos 
 
 amores mevam Impndicitiam sonare videtur nisi, &c. k Ser. 8. 1 Quod risum et eorum amores 
 
 commemoret. ^ Quum multa ei objecissent quod Critiam tyrannidem docuisset, quod Platonem jurai ot 
 loquacem sophistam, &c. accufiationom amorls nullam fecerunt Ideoque honestua amor, &c. 
 
468 Love-Mdancholy. [Part- 3. Sec. 1. 
 
 overseen, should divine Plato be defamed 1 no, rather as he said of Cato's 
 drunkenness, if Catowere drunk,it should be no vice at all to be drunk. They 
 reprove Plato then, but without cause (as "Ficinus 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 ° Valleriola) " 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 Muses, where with 
 unspeakable variety of flowers, we may make garlands to ourselves, not to 
 adorn us only, but with their pleasant smell and juice to nourish our souls, and 
 fill oiir 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 Chariclea, 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 delicia/rum campo, as Fonseca terms it, to ^season a 
 surly discourse with a more pleasing aspersion of love matters ; Edulcare 
 vitam convenit,as the poet invites u.s, curas nugis, &c., 'tis good to sweeten our 
 life with some pleasing toys to relish it, and as Pliny tells us, magna pars 
 studiosorum amcenitates qumrimus, most of oar 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 ;" yet out of Apuleius I will oppose as honourable patrons, Solon, 
 Plato, ^Xenophon, Adrian, &c. 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 mcde sit 
 ei qui talibus non delectetur, I will tell you such pretty stories, thatfoul befaUhim 
 that is not pleased with them ; Neque dicam ea qiice vobis usui sit audivisse, et 
 voluptati jneminisse, 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; pliiris facto quuin relego; semper ut novum, et quum repetivi, 
 repetenduin, 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 
 cmidire, to season our works with some pleasant discourse ; Synesius approves 
 it, licet in ludicris ludere, the ^poet admires it, Omne tulitpunctumquimiscuit 
 
 ^ Carpunt alii Platonicam majestatem quod amori nimiam indulserit, Dicearchus et alii ; sed male. 
 Omnis amor houestus et bonus, et amore dii^ni qui bene dicunt de Amove. '^Med. obser. lib. 2. 
 
 cap. 7. de adrairando amoris atfectu dicturus, ingens patet campus et pbilosophicus, quo ssepe hominLS 
 ducuntur ad insaniam, libeat modo vagari. &e. quae non ornent modo, sed fragrantia et succulentia 
 jucunda plenius alant, &c, P Lib. 1. prsfat. de amoribus agens relaxandi animi causa laboriosissimis 
 
 studiis fatigati; quando et Theologi se his juvari et juvare illxsis moribus volunt. IHist lib. 12. 
 
 cap. 34. r prsefat quid quadragenario convenit cum amore ? Ego vero agnosco amatorium scrip- 
 
 turn mihi non con venire, qui jam meridiem prsetergressus in vesperem feror. iEneas Sylvius, priefat. ^ Ut 
 severiora studia lis amoenitatibos lector condire possit. Accius. tniscum quam philoisophum audire 
 
 malunt. ^^In Som. Scip. fe sacrario suo turn ad cunas nutricum sapientes eliminarunt, solas aurium 
 delitias profitentes. ^ Babylonius et Ephesius, qui de Amore scripserunt, uterque amores Myrrhse, 
 
 Cyrenes, et Adonidis. Suidas. ypet. Aretiue, dial ItaL ^Hor. " He has accomplislied every point 
 
 who has joined the useful to the agreeable." 
 
Mem. 1. SuLs. 1,] Preface. 4G9 
 
 utile dulci; and there be those, without question, that are more willing to read 
 such toys, than ''I 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 iniad, ever have been, ever will be, as "Hierome bears 
 me witness. A far greater part had rather read Apuleius than Plato : TuUy 
 himself confesseth he could not understand Plato's Timteus, 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 sibinegoti crcdidit solum dari, 
 
 Populo ut placerent, quas tecisset 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 
 '■■ JMaudarensis, " he was in his life a philosopher (as Ausonius apologizeth for 
 him), in his epigrams a lover, in his precepts most sevei'e; in his epistle to 
 Cijerellia, a wanton." Annianus, Sulpicius, Evemus, Menander, and many old 
 poets besides, did in scrip>tis primre, write Fesceunines, Attellanes, and lasci- 
 vious songs; Icetam inateriam ; yet they had in moribus censuram, et severi- 
 tatem, they were chaste, severe, and upright livers. 
 
 " Castum esse decet pium postam 
 Ipsum, vci"siculos nihil neces^e est, 
 Qui turn denique habent salem et leporem."® 
 
 I am of Catullus' opinion, and make the same apology in mine own behalf ; 
 Hoc etiam quod scribo, pendet plerumque ex cdiorum sententia et auctoritate ; 
 nee ipse forsan insanio, sed insanientes sequor. Aiqui detur hoc insanire me; 
 semel iiisanivimus omnes, et tute ipse opitior insanis aliquando, et is, et ille, et 
 ego, scilicet.^ Homo sum, kumini a me nihil alienum puto : ^ And which he 
 urgeth for himself, accused of the like fault, I as justly plead, Hasciva est nobis 
 2}agina,vita2yroha est. Howsoevermy lineserr,mylifeis honest, ^vitaverecMnda 
 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 virgo consulitur,it isno suchla&cmons, 
 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 Cataleotis, Aristophanes in Lycis- 
 tratse, Martialis, or any other pagan profane writer, qui tarn atrociter ('one 
 notes) hoc genere peccdrunt ut multa ingeniosissiine scripta obscoenitatum gratia 
 castcB 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 
 
 ^ Legend! cnpidiores, quam ego scribendi, saith Lucian. b Plus capio voluptatis inde, quam spectaudis 
 
 in theatro ludis. *^ProtBmio In Isaiam. Multo major pars MUesias fabulas revolventium quam Platouis 
 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 pra;ceptis severus. ^ " The poet 
 
 himself should be chaste and pious, but h's 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 fi-antic, I only follow madmen : But thus far I may be derana:ed : we have all been 
 so at some one time, and yourself, I think, art sometimes insane, and this man, and that man, and I also." . 
 S "I am mortal, and tliint no humane action unsuited tome." h Mart iOvid. k Isago. ad sac. scrip, 
 cap. 13. IBarthius, notis in Ccelestinam, ludum Hisp. '^ficinus, Comment, c. 17. Amore inccnsi 
 
 inveniendi amoris, amorem quseaivimus et invenimus. 
 
470 Love-MelancMy. [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 subjectum plerique postulabant, et eorwtn importunitate victus, 
 animum utcunque renitentem eo adegi, ut jam sexta vice calamvm in manum 
 sumerem, scriptioniqice longe et a studiis et professione med alienee me accinge- 
 rem, horas aliquas h seriis meis occupationibus interim suffuratus, easque 
 ■veluti Ivdo cuidam ac recreationi destinans; 
 
 " Cogor retrorsum 
 
 Vela dare, atque iterare cursus 
 Glim relictos " 
 
 etsi nan ignorarem novos fortasse detractores novis hisce interpolationibus meis 
 
 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, "^I speak it only to tax and deter 
 I others from it, not to teach, but to show the vanities and fopperies of this 
 I 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 muUis 
 MUlibus, et facite hsec cliarta 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 
 , munda mundis, ^a naked man to a modest woman is no otherwise than a pic- 
 ture, as Augusta Livia truly said, and ^mala Tnens, mains 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 prcetervehare, if 
 they lilie 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 
 withHierom Wolfiustoapplyit to my present purpose, sunt mala, sunt qucedam, 
 mediocria, sunt bona plura ; same is good, some bad, some is indifferent. I 
 say further with him yet, I have inserted (^levicula qucedam et ridicula ascri- 
 bere non sum gravatus, circumforanea qucedam e tlieatris, e plateis, etia/m e 
 popirds) some things more homely, light, or comical, litans gratiis, &c. which I 
 would request every man to interpret to the best, and as Julius Csesar Scaliger 
 besought Cardan {si quid urbaniuscule lusum a nobis, per deos immortales te oro, 
 Hieronyms Ca/rdane, ne me male capias). I beseech thee, good reader, not to 
 mistake me, or misconstrue what is here written ; Per Musas et Gharites, et 
 omnia Foetarum numina, benigne lector, oro te ne me malh 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 laborem.* 
 \ I am resolved howsoever, veli,% nolis, audacter stadium intrare, in the Olym- 
 I pics, with those ^liensian wrestlers in Philostratus, boldly to show myself in 
 
 n Author Coelestinse, Barth. Interprete. " That, overcome hy the solicitations of friends, who requested me 
 to enlarge and improve my volumes, I have devoted my otherwise reluctant mind to the labour; and now for tlia 
 Bixth time have I taken np my pen, and apphed myself to literature very foreign indeed to my studies and pro- 
 fessional occupations, stealing a few hours from serious pursuits, and devoting them, as it were, to recreation." 
 ® Hor. 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 would not be wanting to censure my new introductions." 
 1 Hsec praedixi ne quis temere nos putaret scripsisse de araorum lenociniis, depraxi, fornicationibus, adul- 
 teriis, &c r Taxaudo et ab his deterrendo humanam lasciviam et insaniam, sed et remedia docendo : nun 
 igitur candidus lector nobis succenseat, &c. Commonitio erit juvenibus ha;c, hisce ut abstineant magis, et, 
 omissa lascivia quae homines reddit insanos, virtutis incumbant studiis, (^neasSylv.) et curam amoris si quis 
 nescit, bine poterit scire. ^Martianus Capella, lib. 1. de nupt philol. virginali sutfusa rubore oculos peplo 
 obnubens, &c. t Catullus. " What I tell you, do you tell to the multitude, and malte this treatise gossip 
 
 like an old woman." u viros nudos castae feminoa nihil k statuis distare. ^Hony soit qui maly pease. 
 
 y Pj aef- Suid. ♦ " Arethusa, smile on this my last labour." 
 
Mem. 1. Subs. 2.] Objects of Love. 471 
 
 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 
 Ughtly 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 
 jtartition, in those sections of perturbations (""'for love and hatred are the 
 first and most common passions, from which al] the rest arise, and are attend- 
 ant," as Picolomineus holds, or as Nich. Caussinus, the prinium 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." Ficinus 
 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, 
 Eacerc. 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 tmited 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. "'AH things desire that which is good," as we are 
 taught in the Ethics, or at least that which to them seems to be good ; quid 
 enim vis mali (as Austin well infers) die mihi ? puto nihil in omnibus aciioni^ 
 bus; thou wilt wish no harm, I suppose, no ill in all thine actions, thoughts or 
 desires, nihil mali vis ; '^thou wilt not have bad corn, bad soil, a naughty tree, 
 
 ^Exerc. 301. Campus amoris maximus et spinis obsitus, nee levissimo pede transvolandus. '''Gr.ad. 1. 
 
 cap. 29. Ex Platone. prirase et commaniasimse perturbationes ex quibus ceterEe oriuiitur et earum sunt pedia- 
 sequ^ bAmor est voluntarius aifectus et desideriam re bona fruendi. ^Desiderium optantis 
 
 amor eorura quibus fruimxir ; amoris principium, desiderii finis, amatura adest. dPrincipio 1. de amore! 
 
 Operse pretium est de amore considerare, utrum Deus, an DiEmon, an pas.'iio qusedam animae, an partim Deuai 
 partim Dajmon, passio partim, &e. Amor est actus animi bonum desiderans. ® Magnus Dffimon convivio' 
 
 IBoni pulchrique fruendi desiderium. SGodefridus, L 1. cap. 2. Amor est delectatio cordis, allci^us ad 
 
 aliquid, propter aliquod desiderium in appetendo, et gaudium perfruendo per desiderium cun-ens, 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 affectus quo cum re amata aut tmimuv, aut unioneja 
 perpetuamus. i Omnia appetunt bouum. k Ten-am non vis malam, malam segctem. sol buuam 
 
 ai-borem, equum bonum, &c. ""uom 
 
472 Love-Melancholy. [Part. 3. Sec. 1. 
 
 but all good ; a good servant, a good torse, a good son, a good friend, a good 
 : neighbour, a good wife. From 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. Tiwr. 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 ainabile, 
 every fair thiagis amiable, and what we love is fair and gracious in our eyes, 
 or at lea.st 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 sej)arated. 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 shiniugs 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, Phcsdro, Hyppias, and after many 
 sophistical errors confuted, concludes that beaxity is a grace in all things, 
 delighting the eyes, ears, and soul itself; so that, as Valesius infers hence, 
 whatsoever pleaseth our ears, eyes, aud 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 affect 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. Be ainore Dei, as 
 they term it, many parsenetical discourses ; another from his creatures ; there 
 is a beauty of the body, a beatity of the soul, a beauty from virtue, formam 
 martyruia, Austin calls it, quain videmus ocidis animi, which we see with the 
 eyes of our mind ; which beauty, as TuUy saith, if we could discern with these 
 corporeal eyes, admirahiles sui amores excitaret, would cause admirable affec- 
 I tions, and ravish our souls. This other beauty which ariseth from those 
 . extreme parts, and graces which pi'oceed from gestures, speeches, several 
 motions, and proportions of creatures, men and women (especially from women, 
 
 1 Nemo amore capitar nisi qui fiierit ante forma specieque delectatus. ^ Amabile objectum amoris et 
 
 scnpus, cujus adeptio est finis, cujus gi-atia amamus. Animus enim aspirat ut eo fruatur, et formam boni 
 hiibet et prfficipue videtur et placet, Picolomineus, grad. 7. cap. 2. et grad. 8. cap. 35. ^ Forma est 
 
 vitalis fulgor ex ipso bonomanans, per ideas, semina, rationes, umbras eifusus, animos escitansut perbonum 
 in unum redigantur. ° Pulcbritudo est perfectio compositi ex congruente ordine, mensura et ratione 
 
 pai-tium consurgens, et venustas inde prodiens gratia dicitur et res oranes pulchrse gratiosae. P Gratia et 
 pulchritude ita suaviter animos demulcent, ita vehementer alliciunt, et admirabiliter connectuntur, ut in 
 imum confundant et didtingui non possunt, et annt tanquam radii et eplendores divini solis in rebus variis 
 vario mode fulgentes. 1 Species pulchritudiu-s bauriuntur oculis, auribus, aut coucipiuntur intenia mt-nte. 
 ^ Nihil hinc magis animos conclliat qu^ musica, pulchra; picturoe, sedes, &c. ^ La reliquts senabus 
 
 voluptas, in liis pulcbritudo et gi'atia. t Lib. 4. de diviuis. Couv'i\iu PlaLonis. 
 
Mem. 1. Subs. 2.] 
 
 Objects of Love. 
 
 473 
 
 wliicli 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, ikc. 
 and is either vii-tue or vice, honest, dishonest, in excess, defect, as shall be 
 showed in his place. Heroical love, religious love, &c. which may be reduced 
 to a twofold division, according to the principal parts which are affected, the 
 brain and liver. Amor et a/micitia, which Scaliger, Exercitat. 301, Valesius 
 and Melancthon warrant out of Plato fiXiTu and i^av 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 Jupiter 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 depresseth 
 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, &c. ; 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 
 Ficinus. S. Austin, lib. 15. de civ. Dei et sup. 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. Ecclesioe, 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. qucBst. 55. art. 1. and quast. 
 56. 3. qumst. 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, aud 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 : — ■ 
 
 *' Dogmata divini memoi'ant si vera Platonis, 
 Siinb geminte Veneres, et geminatus amor. 
 
 Ccele^tis Venus est nullo generata parente, 
 Quae casto sanctos nectit amore vivos. 
 
 Alter.i sed Venus est totum vulgata per orbem, 
 Quae diviim mentes alligat, atque liominum ; 
 
 Improba, seductiix, petulans," (tc 
 
 " If divine Plato's tenets tiiey 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 tlie world, 
 
 Binding the hearts of gods and men \ 
 Dishonest, wanton, and seducing she, 
 
 Kules 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, 
 
 " Duffi Veneres duo amores ; qnarum una antiquior et sine matre, ccelo nata, quam coelestem Venerem 
 nuncupamus ; altera vero junior a Jove et Dione prognata, quam vulgarem Venerem vocamus. y Alter ad 
 supema erigit, alter deprimit ad infema; alter excitat hominem ad divinam pulchritudinem lustrandam, 
 cujus causa phQosophiae studia etjustitiae, &c. ^ Omnis creatura cum bona sit, et bene amari potest efc 
 
 male. ^ Duas civitates duo faciunt amores; Jerusalem facit amor Dei, Babylonem amor saeculi ; unus- 
 
 quisque se quid amet interroget, et inveniet unde sit civi-i. b Alter raari orrus, ferox, varius, fluctuans, 
 
 m animis, juvenum, mare referens, &c. alter aurea catena, ccelo demissa, bonum fiuorem mentlbus mittens, &c. 
 
474 Love-Melaiicholy. [Part. 3. Sec. 1. 
 
 in another Tract, makes a threefold division of this love, which we may uae 
 well or ill : " " God, our neighbour, and the world : God above us, oiir 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 is no 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 woi'ld 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 ScaHger objects to Cardan, Exercitat. 501.) 
 " "1 1 confound filthy burning lust with pure and divine love," I will follow that 
 accurate 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, ^Ajnantes naturoB dehita exercere, for 
 love of perfection. This love is manifest, I say, in inanimate creatui-es. 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, "^uor his smell, and 
 will kill him, if he grow near him ; " the bur and the lentil cannot endure 
 one another, the olive ^ and the myitle embrace each other, in roots and 
 branches if they grow near. Read 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, syin., Pracastorius de sym. et antip. of the love and hatred 
 of planets, consult with every astrologer. Leon Hebreus gives many fabulous 
 reasons, and moraUseth them withal. 
 
 Sensible love is that of brute beasts, of which the same Leon Hebreus, dial. 2. 
 assigns these causes. First^orth~e 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 : Sus sui, canis cani, bos bovi, et' asinus dsino pul- 
 clierrimus videtur, as Epioharmiis held, and according to that adage of Dioge- 
 nianus, Adsidet usque graculus apud graculum, they much delight in one 
 another's company, ^Fm-mkcB grata est formica, cicada cicadce, 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 wiQ 
 
 "Triasunt.qu^ amari ii nobis Ijenfe vel mal&possimt; Deug, proxinras. mnndus ; Deus sapra nos ; justa 
 ros proximus ; infra nos mundus. Tria Deus, duo proxtmus, ujium mundus habet, &c. d Ne confun- 
 
 dam vosanos et fcEdos amores beiitis, sceleratum cum puro, divino, et vero, &c. ^ Fonseca, cap. 1. Amor 
 
 ex Auffustini forsan lib. 11. de Civit. Dei. Amore Inconcussus Stat mundus, &c. fAlciat. 8Foi-ta: 
 
 Vitis laurum non amat, nee ejus odorem i si prope crescat, enecat Lappus lenti adversatur. hSympalhia 
 del et myrti ramonim et radicum se complectentium. Mizaldus, secret, cent. 1. 47. iTUeucntus, 
 
 eidi'U. 9. 
 
Mem. 1. Sabs. 2.] Objects of Love. 475 
 
 lore each other. Hawks, dogs, horses, love their masters and keepers; many 
 stories I could relate ia this kind, but see Gillius de hist. anim. lib. 3. cap 14, 
 those two Epistles of Lipsius, of dogs and horses, Agellius, &o. Fifthly for 
 bringing up, as if a bitch bring up a kid, a hen ducklings, a hedge-sparrow 
 a cuckoo, (fee. 
 
 The third kind is Amor cognitionis, as Leon calls it, rationaLlove, 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 i 
 Plato styles him; the servant of peace, the God of love and peace; have 
 peace with all men and God is with you. 
 
 . "kQnisquis veneratur Olympnm, 
 
 Ipse sibi munduin subjicit atqae Deum." 
 
 " 1 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 Uis 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; Ciroulus 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 instnimental cause, as our poets in their symbols, impresses, "emblems 
 of rings, squares, (fee. shadow unto us, 
 
 " Si rerum quBerig fuerit quTs flnis et ortus, I "If first and last of any tbinj;; you wit, 
 
 Desine; nam causa est unica solus amor." 1 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 particular, whom He 
 keeps as the apple of His eye, whom he loves freely, as Hosea xiv. 5, speaks, 
 and dearly respects, '^Gharior est ipsis ho'mo 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 homhium, pi-omovendd alacres, et constantes admi?iistri, there is joy 
 in heaven for every sinner that repenteth; they pray for us, are solicitous for 
 our good, * Casti genii. 
 
 " Ubi regnat cliaritas, suave desiderium, 
 Littitiaque et amor Deo conjunctus."* 
 
 Love proper to mortal men is the third member of this subdivision, and the 
 subject of my following discourse. 
 
 k Mantuan. I Charitas muniflca, qua mer<^amu^ de Deo regnum DeL ™ Polanus, partit Zanchins 
 
 de natura Dei, c. 3. copiose de hoc amove Dei agit. "^Nich. Bellas, discurs. 28. de amatoiibiis, virtntem 
 
 provocat, conservat pacem in terra, tranquillitatem in acre, ventis la^titiam, &c. ° Camerarius, i'.mb. 
 
 100. cen. 2. PDiaL3. <lJuven. ^Gen.i. ^ Caussinus. tTheodoret e Plotino. 
 
 •"Where charity prevails, sweet desire, joy, and love towards God are also present." 
 
476 Love-MelancJiohj. [Part. 3. Sec. 1, 
 
 MEMB. II. 
 
 SuBSECT. I. — Love of Men, which varies as his Objects, Frofitahle, Pleasant, 
 
 Honest. 
 
 Valesius, lib. 3. contr, 13. defines this love wliioh is in men, "to be "an 
 ■ affection of both powers, appetite, and reason." The rational resides in the 
 brain, the other in tlie 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. 
 7noral.) ; 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, &c., 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 true love, which respects God and our neighbour." Of each 
 of these I will briefiy dilate, and show in what sort they cause melancholy. 
 '! Amongst all these fair enticing objects, which procure love, and bewitch the 
 lisoul of man, there is none so moving, so forcible as profit ; and that which 
 carrieth with it a show of oommovlity. Health indeed is a precious thing, to 
 recover and preserve which we will undergo any misery, di-ink 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 preferment, 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 lord and master, his Mecaanas ; 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 : 
 
 " Miinera (creile mihi) placant hominesque deosque; I " Good tarns doth pacify both God and men, 
 Placatur donis Jupiter ipse datis." | And Jupiter himself is won \iy them." 
 
 Gold of all other is a most delicious object ; a sweet light, a goodly lustre 
 it hath : gratiils auruin quam solein intuemur, saith Austin, and we had rather 
 see 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 
 
 ^ Affectiis nunc appetitivae potentise, nunc rationalis, alter cerebro re^idet, alter hepate, corde, <fec. 
 ^ Cnr varie inclinatur, nunc gaudens, nunc moerens ; statim ex amore nascitur Zelotypia, timer, faror, spt-s, 
 desperutio. J Ad utile sunicas refeitur ; utilium est ambitio, cupido, desiderium, potius quam amor ; exces^ii^, 
 av.ir.tia- ^Picolom. grad 7- cap. 1. ^Lib. de amicit utile mundanum, carnale jucundum, si)iiituiile 
 h .nt'^tura. b Ex singulis tribus fit charitas et amicitla, quae rcsptcit dcum et proximum. " lienulUc- 
 
 tures pra3.;ipub amamus. Yives 3. de anima. 
 
Mem. 2. Subs. l.J Objects of Love. 4:77 
 
 tliis hope of gain ; At mihi plaudo ipse doini, siraid aa 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 inassa, 
 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, 
 
 •' f Piima fere vota, et cunctis notissima templis, 
 Divitiffi ut crcscant." 
 
 All our labours, studies, endeavours, vows, prayers and wishes, are to get, how 
 to compass it. 
 
 " s HsBC est ilia cni famulatur Tnaxiraus orbis, 
 Diva potens rerum, domitrixque 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 ebbs 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 
 wer^ to be hoped, friends enough ; they were tied to thee by the teeth, and 
 would follow thee as crows do a carcass: but wlien 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 Timou 1 Every body loved, 
 honoured, applauded him, each man oflTered 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^jtjers 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, ofiices, for whom 
 we woTild 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- 
 ficus. 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 
 
 ajbs. 7. * Petronius ArWter. fjuvenalis. 8 Joh. Secund lib. sylvarum. iLucianus 
 
 Timon. iPers. * 
 
478 Love-Melancholy. [Part. 3. Sec. 1. 
 
 done, Terrihile, dirum, pestilens, atrox, ferum, mutual injuries, desire of 
 revenge, and how to hurt them, him and his, are all our studies. 1/ 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 imprecEt- 
 tions, mutual feastings to plotting villanies, minings and counterminings j 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, (fee. Desinit in piscem mulier formosa superne; '^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 upon this object of commodity, and 
 upon money, the desire of which in excess is covetousness : ambition tyran- 
 niseth over our souls, as 'I 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, 
 ^ Pulcherrimam 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 ''fair or foul: fair buildings, fair pictiu-es, all arti- 
 ficial, elaborate and curious works, clothes, give an admirable lustre : we 
 admire, and gaze upon them, ut pueri Junonis avem, as children do on a pea- 
 cock: a fair dog, a fair horse and hawk, &o. '^^ Tlwssalus amat equum pul- 
 linuin, buculv/m ^gyptius, Lacedcemonius Catulum, (fee, such things we love, 
 are most gracious in our sight, acceptable unto us, and whatsoever else may 
 cause this passion, if it be superfiuous or immoderately loved, as Guianerius 
 observes. These things in themselves are pleasing 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, 
 &c., and by these means I'uinate 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 
 ffits himself with future joys, as Turks feed themselves with an imaginary 
 persuasion of a sensual paradise: so several pleasant objects diversely afiect 
 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, (cfuod me tibi temperat astrum ?) They do sin- 
 gularly dote on such a man, hate such again, and can give no reason for it. 
 *'^on amo te Sabidi, SfC. Alexander admired Ephestion, Adrian Antinous, 
 Nero Sporus, &c. The physicians refer this to their temperament, astrologers 
 to trine and sextUe aspects, or opposite of their several ascendants, lords of 
 
 t "The bust of a beautiful -woman with the tall of a fish." I Part. 1. sec. 2. memb. sub. 12. 
 
 " 1 Tim. i. 8. «» Lips, epist. Camdeno. ° Leland of St. Edmond-^bury. P Coelum serenum, ctElum 
 
 visum fsedum. Polid. lib. 1. de Anglia. 1 Credo equidem vivos ducent e mannore vultus. 'Max. 
 
 Tyrius, ser. 9. " Part I. sec. 2. memb. 3. » Mart. 
 
Mem. 2. Subs. 2.] Objects of Love. 479 
 
 their geuitures, love and hatred of planets ; " Cioogna, to concord and discord 
 of spirits ; but most to outward graces. A merry companion is welcome and 
 acceptable to all men, and therefore saith ^ Gomesius, princes and great men 
 entertain jesters and players commonly in their courts. But ^ Fares cum 
 paribus fanllime 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- 
 ports, 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 calamitatwn societas,diversi etiaminge/iii homines conjungit), 
 affinity, or some such accidental occasion, though they cannot agree amongst 
 themselves, they will stick together Uke 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 CGCidere odia, et tristea mors obrait iras," 
 
 A third cause of love and hate, may be mutual offices, acceptum benejlcium, 
 "1 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 Casaubonus ; mulus Tnulum scabit ; who but Sca- 
 liger with him ? what encomiums, epithets, eulogiums ? Aniiste$ sapientim, 
 perpetuus dictator, lilerarum ornamenium, Europoe miraculum, noble Scaliger,' 
 incredib'ilis ingenii prcBstantia, &c., diis potius quam hominibus per oinnia com- 
 paranclus, scripta ejus aurea ancylia de ccelo delapsa poplitibus veiieramur 
 flexis, ^i&c, but when they began to vary, none so absurd as Scaliger, so vile 
 and base, as his books de Burdonum faniilid, 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 'tisportenti siniile,i{ thej 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 ' disagreeing brothers, nothing so common. The love 
 of kinsmen is gTOwn 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 -/.ar B^o^riii is termed heroical, or love-melancholy. Other loves (saith 
 Picolomineus) are so called with some contraction, as the love of wine, gold, 
 &c., but this of women is predominant in a higher strain, whose part affected ^^ 
 is the liver, and this love deserves a longer explication, and shall be dilated 
 apart in the next section. 
 
 " Omnif. mag. lib. 12. cap. 3. ^ De s.ale geniali, 1, 3. c. 15. ^ Tlieod. Prodromus, amor. lib. .S. 
 
 ^ Similjtudo moram parit amicitlam. ^ Vivos, 3. do aninia. b Qui simul fecere naufragium, aut una 
 
 pertulere vinculavelconsllii cotijurationisve socielate junguntur, invicem amant: Uruturo et Cassiuni invicem 
 nifensos Csesarianus dominatus coixiliavit. .i^millus Le]iidiis et Julius Placcua, quura essent inimicissiml 
 censores renunciati simultates illico deposuere. Sculiet. cup. 4. de causa amor. *^ Papinius. disocrates 
 demonico prsecipit ut quum alieujus amiciliui'n 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." s " incredible excellence ot genius, &c., more comparable to gods' 
 tlian man's in every respect we venerate your writinps on bended linees, as we do the sbield that fell liom 
 heaven." hisa. xlix. lEara est Concordia fratrum. kCrad. 1. caj). 22. 
 
480 Love-Melancholy. [Part. 3. Sec. 1. 
 
 SuBSECT. III. — Honest objects of Love. 
 
 Beauty is the common object of all love, " ^as jet draws a straw, so doth 
 beavity 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 
 Anteros, 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 affected 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 Uke. As true 
 friends they are, as he that Caelius 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, afiability, 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, honours, offices ; 
 but these men cause harsh confusion often, and as many times stirs as Eeho- 
 boam's counsellors in a commonwealth overthrew themselves and others. 
 Tandlerus and some authoi's 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 
 worth, 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 
 habit 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. xLx. 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 primum mobile, first mover, and a most forcible loadstone to draw the 
 favours and good wills of men's eyes, ears, and affections 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 milt, unde vidt, he 
 pulls 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 popit- 
 lusque poetarum, 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 ? So are and have been many great philosophers, as '^ Gre- 
 gory Nazianzen observes, " deformed most part in that which is to be seen 
 with the eyes, but most elegant in that which is not to be seen. " Sc^e sub attritd 
 latitat sapientia veste. ^sop, Democritus, Aristotle, Politianus, Melancthon, 
 
 IVives, 3. de anima, ut paleam succinum sic formam amor trahlt. ™Sect. seq. "Nihil divlulus liomine 
 probo. *> James iii. 10. P Gratior est piilchro veniens fe corpore virtus. 1 0rat 18. deformes plerumquo 
 philosopli ad id quod in aspectum cadit, ea paite elegantes quae oculos fligit. 
 
Mem. 2. Subs. 3.] Horwst Objects of Love. 481 
 
 Gesner, &c. withered old men, SUeni Alcihiades, very harsh and impolite to 
 the eye ; but who were so terse, polite, eloquent, generally learned, temperate 
 and modest 1 No man then living was so fair as Alcibiades, so lovely quo ad 
 superficwm, to the eye, as ''Boethius observes, but he had Corpus turpissimwni 
 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 men. Abdolominus in Ourtius, 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 the magnificoes of his time, injecta oi 
 vestis purpura auroque distincta, "a purple embroidered gai'ment 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 coutinency 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- 
 tates (^ Cornelius Nepos writes) sold bonitaie consequutus. Opens pretium 
 audire, &o. 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, Pabrioius, Aristides, Antonius, 
 Probus, for their eminent worth : so Csesar, Trajan, Alexander, admired for 
 valour, ''Hsephestion loved Alexander, butParmenio the king : Titus delicicB 
 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. " "^ I have ever loved as thou knowest (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." " I'^ 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 martyrs, though 
 their bodies be torn in pieces with wild beasts, yet this beauty shines, and we 
 love their virtues." The ^stoics are of opinion that a wise man is only fair ; 
 and Cato in Tully 3 de Finibus 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 incomparabiliter pulchrior est (as Austin 
 holds) Veritas Christianorum quam Helena Grmaorum. " Wine 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 panpertatis, philosophia, sicut plerisque probitas fult. t Ablue corpus et 
 
 cape regis animum, et in earn fortunam, qua dignus es continentiam istam prefer. "Vita ejus. ^ Qui 
 prse divltiis humana spernunt, nee virtuti locum putant nisi opes affluant. Q. Cincinnatus consensu patrum 
 in dictatorem Eomanum electus. y Curtius. ^gijg^r Etheling, England's darling:; » Morum suavitas, 
 obvia comitas, prompta offlcia mortalium animos demerentur. t> Epist; lib. 8. Semper amavi ut tu scis, 
 
 M. Brutum propter ejus summum ingenium, suavlssimos mores, singularem probitatem et constantiam ; 
 nihil est, mihi crede, virtute tormosius, niliil amabilius. " Ardentes amores excitaret, si simulacrum ejus 
 
 ad oculos penetraret. Plato Phffidone. d Epist. lib. A. ValidlssimS dlligo virum rectum, disertum, quod 
 
 apud me potentisslmum est ' Est quTdam pulcbritudo justi Ja: quam videmus oculis cordis, amamus, et 
 
 exardescimus, ut in martyribus, quumeorum membra bestias lacerarent, etsi alias defoimes, &c. f Lipsius 
 manuduc. ad Phys Stoic, lib. 3. diff. 17. solus sapiens pulcber. 6 f ortitudo et prudentia pulchrituduus 
 
 la^dcm pitecipae merentor. 
 
 2i 
 
482 Love-Mdanchdy. [Part. 3. Sec. 1. 
 
 thou canst desire are not to be compared to ter," Prov. iL 13, 14, 15, a wise, 
 true, just, upright, and good man, I say it again, is only fair : i^ it is reported 
 of Magdalene Queen of France, 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 sUly, 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 his person that she did embrace and reverence, 
 but, with a platonic love, the diviae beauty of '^ his soul. Thus in aU ages 
 virtue hath been adored, admired, a singular lustre hath proceeded from it : 
 and the more virtuous he is, the more gracious, the more admired. No man 
 so much followed upon earth as Christ himself; and as the Psalmist saith, 
 xlv. 2, " He w^as 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 hLs looks, it 
 shined like lightning and drew all men to it : but Basil, Cyril, lib. 6. super. 55. 
 JSsay. Theodoret, Arnobius, &c. of the beauty of his divinity, justice, grace, 
 eloquence, &c. Thomas in Psal. xUv. of both j and so doth Baradius and Peter 
 Morales, lib. de pulchritud. Jesu et Marice, adding as much of Joseph and the 
 "Virgin Mary, Acec alios forma pracesserit omnes, "^ according to that pre- 
 diction of Sibylla Cumea. Be they present or absent, near us, or afar oif, 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; and "many," 
 saith ^ Hierom, "went out of Spain and remote places a thousand miles, to 
 behold that eloquent Livy " : ° Multi Rmnam nan ut urbem pulclierrimam, aut 
 iirbis et orbis dominum Octavianum, sed ut hunc unum inviserent audirentque, 
 a Gadibus prqfeeti sunt. No beauty leaves such an impression, strikes so deep, 
 "^ or links the souls of men closer than virtue. 
 
 " ^Non per deos aut pictor posset, 
 Aut statuarius ullus fiiigere 
 Talem pulchrituiiiuem qualem yirtus 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 Phavorimis, 
 that loved and admired Alcibiades in his youth, knew not, cared not for 
 Alcibiades a man, nunc intuenles qucsrebant Alcibiadem ; but the beauty of 
 Socrates is still the same ; ^ virtue's lustre never fades, is ever fresh and green, 
 se per viva to all succeeding ages, and a most attractive loadstone, to draw 
 and combine such as are present. Por 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 one mind, 
 
 •' tVelle et nolle ambobus idem, satiataque toto 
 Mens 03VO" 
 
 as the poet saith, stlU to contimie 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. 1430. Eratautem foede deformls, et ea fonna, qua'citius pueri terreri 
 
 possent, quam invitari ad osculum pucllfB. k Deformis late etsi Tldeatur senex, divinum animum habet. 
 
 1 Fulgebat vultu suo : fiilgor et di-vina majestas homines ad se trahentes. "i " ghe excelled all others in 
 
 beauty. " n pr^efat. bib. vulgar. ° Pars inscrip. Tit. Livii statu33 Patavii. P A true love's knot. 
 
 1 Stob£eu3 fe Grajco. ' Sollnus, pulchri nulla est facies. ^ O dulcis:>imi laquei, qui tam feliciter devin- 
 
 ciunt, ut etiam h vinctla dillgautiir, qui 1 gratiis vincti sunt, cupiunt arctiua deligari et in unum reUlgi. 
 t Statius. 
 
Mem. 2. Subs. 3.] Honest Objects of Love. 483 
 
 amity, a diapason of vows and ^visl^es, the same opinions, as between "David 
 and Jonathan, Damon and Pythias, Pylades and Orestes, ''Nysus and 
 Euryalus, Theseus and Pii-ithous, ''they will Kve and die together, and pro- 
 secute one another with good turns. '^Nam vinci in amore turpissimum 
 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 colorihus, ilium cerd, ilium cere, &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 Rome), 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 1 But that which he wrote peradventure, will not con- 
 tinue, yet he wrote it to continue." 'Tis all the recompense a poor scholar can 
 «iake his well-deserving patron, Mecsenas, fi-iend, to mention him in his works, 
 to dedicate a book to his name, to write his life, &o., as all our poets, orators, 
 historiographers h&ve 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 afiord." 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 war, defiance, 
 heart-burnings, whispering, calumnies, contentions, and all manner of. bitter 
 melancholy discontents. And those men wliich have no other object of their 
 love, than greatness, wealth, authority, &c.. are rather feared than beloved ; 
 nee amant quemquam, nee amantur ah v.llo : 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. 
 
 " Kon uxor salram te vult, non fijius, omnes 
 Vicini odenmt," 
 
 "wife and children, friends, neighbours, all the world forsakes tnem, would 
 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. 
 So when fair ^Abigail, a woman of singular wisdom, was acceptable to David, 
 Nabal was churlish and evil-conditioned ; and therefore *Mordecai was 
 received, when Haman was executed, Haman the favoiu-ite, " that had his 
 seat above the other princes, to whom all the king's servants that stood in the 
 
 '^ "He loved him as he lored his own soul, "I Sam, XV. 1, " Beyond the love of women." xvirff,9 
 
 ,^n. Qui super exanimem esse conjecit amicum confessus. y Amicus animffi dimidium, Austin. 
 
 confess, 4, cap. 6. Quod de Virgilio Horatius; Et serves animaj dlmidium meee, ^Plinius, '^ Ilium 
 
 argento et auro, ilium ebore, marmore aifingit, 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 potult 
 maximum, daturus amplius si potuisset, Tametsi quid homini dari potest majus quam gloria, laus, et ^ter- 
 nitas ? At non erunt fortasse qu£e scripsit. Ille tamen scripsic tanquam essent futura, * For, genus 
 
 irritabile vatum. dLib, 13, de Legibus, Magnam enim vim habent, &c ® Pari tamen studio et 
 
 pietate conscribendse vitse ejus munus snscepi, et postquam sumptuosa condere pro fortuna non licuit, 
 exiguo sed eo forte liberalis ingeuii monumentojustabanccissimo clneii solventur. flSam.xxv.3. 
 
 B Esther, ill. 2. 
 
484 Love-Mdanchohj. [Part. 3. Sec. 1; 
 
 gates, bowed their knees and reverenced." Tliougli tliey 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 Gemoniau 
 scales ; and as Eusebius in '' Ammianus, that was in such authority, ad 
 juhendum 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 ia 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. 
 
 Gha/rily 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 isyet another lovecompounded of all these three, 
 which is charity, and includes piety, dilection, benevolence, friendship, even 
 all those virtuous habits j for love is the circle equant of all other afi'ections, 
 of which Aristotle dilates at large iu 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 lyclinus 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 aL. 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, 
 asilly sheep with a fox. So the same nature urgetha man to lovehis parents, (' dii 
 mepater omnes oderint,ni temagisquam oculosamemmeos !) and this love cannot 
 be dissolved, as TuUy holds, "™ without detestable offence:" 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 patrim 
 pro stipendio est; the Decu did se devovere, Horatii, Curii, Scsevola, Regulus, 
 Codrus, sacrifice themselves for their country's peace and good. 
 
 " 1 Una diea Fabios ad bellum misevat oranes, I " One day the Fabii stoutly warred, 
 
 Ad bellum missos pei-didit una dies." [ One day the Fabii were destroyed." 
 
 Fifty thousand Englishmen lost their lives willingly near Battle Abbey, in 
 defence of their country. 'P. -ffimilius, I. 6. speaks of six senators of Calais, 
 that came with halters in their hands to the king of England, to die for the 
 
 h Amm. Marcellinus, 1. 14. iUt mundus duobus polls sustentatur : ita lex Dei, amore Dei et proximi ; 
 duobus his fundamentis vincltur ; 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 amiclt. n ciiaritas parentura dilui nisi 
 
 detestabUl scelere non potest, lapidum fornicibus simillima, casura, nisi se invicein sustenlaret Seneca. 
 ^ " It is sweet to die for one's country." P Dii Immortales, dici non potest quantum charitatis nomen 
 
 Uludhabet. lOvid-Fast. 'Anno 1347. Jacob Mayer. Annal. Fland. lib. 12. 
 
Mem. 3.] 
 
 Division of Love. 
 
 485 
 
 rest. This love makes so many writers take such pains, so many historiogra- 
 phers, physicians, (fee, or at least, as they pretend, for common safety, and 
 their country's benefit. ^ Sanctum nomen amicitice, sodorum 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 wLU stand to the judgment of " Cornelius Nepos) before affinity 
 or consanguinity; plus in amicitid valet similitudo morum quam affinitas, &c. 
 the cords of love bind faster than any other wreath whatsoever. Take this 
 away, and take aU 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 donbt, and dif&cult to deem, 
 When all three kinds of love together meet ; 
 And do dispart the heart with power extreme, 
 Whether 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, comhin'd hy virtues meet; 
 Bnt of them all the hand of virtuous mind, 
 
 Methinks the gentle heart should most assured hind. 
 
 " 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 feiithful fr'iend 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 this lovo, 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, 
 nisifaerit 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 weU 
 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 iaflames 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 Lndanns Toxari. Amicitia nt sol in mnndo, &c. " Vit. Pompon, .\ttici. ^Spenser, 
 
 Faerie Queene, lib. 5. caut. 9 staff. 1, 2. ySyracides. z Plutarch, preciosum numisma. «Xenophon, 
 Terns amicus praestantissima possessio. b Epist. S2. " Greg. Per amorem Dei, proximl gignitur ; et 
 
 per hunc amorem proximl, Del nutritur. d Piccolominens, grad. 7. cap. 27. hoc felici amoris nodo ligantur 
 familize, civitates, ifcc ' Veras absolutas hzec parit virtutes, radix omnium virtutum, mens et spiritus. 
 
 f Divino calore animos incendit, incensos purgat, purgatos elevat ad Deum, Deum placat, bominem Deo con- 
 ciliat. Bernard. siiieinficit, hie perflcit, ille (leprimjt, hie elevat; hie tranquillitatem, illc curas parit: 
 
 hie vJLam r&cte luformat, Ille defonoat, (&c. 
 
486 Love-Mdancholy. [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 Uod 
 above all, our neighbour as ourself, as we are enjoined, Mark xii. 31. Matt. 
 xix. 19. peiform those duties and exercises, even all the operations of a good 
 Christian. 
 
 " This love suffereth long, it is bountiful, envieth not, boasteth not itself, is 
 not puffed up, it deceiveth not, it seeketh not his own things, is not provoked 
 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 wiU defend the 
 fatherless and the widow," Isa. i. 17 j " 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," Dent. 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 wiU 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 perform those seven works of mercy, " he 
 will make himself equal to them of the lower sort, rejoice with them that 
 rej oice, weep with them that weep," Eom. 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 wiU be Kke minded," PhU. 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," 1 Pet. iii. " Seek peace and follow 
 it." He will love his brother, not in word and tongue, but in deed and tnith, 
 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 
 this 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 felix llominum genus, 
 Si vestros animos amor 
 Quo coelum regitur regat !" 
 
 " Angelical souls, how blessed, how happy should we be, so loving, how might 
 we 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 angwria/re, 
 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 aU; as if 
 we were bom 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 oiEces 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 Eoethlus, lib. 2. met 8. k Deliqnium patitur charitas, odium ejus loco Buccedit. Basil. 1. ser. de 
 
 instit. mon. 1 Nodum in scii^o qussrentes. 
 
Mem. 3.] Charity. 487 
 
 his, "made dice of his bones," as they say, see him rot in prison, banish liis 
 friends, followers, et omne invisum 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 conflict, 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 oiuselves, we care not how we get it, Quocunque modo rem; how many 
 thousands we undo, whom we oppress, by whose ruia and downfall we arise, 
 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 itj "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 disposing our 
 household, and setting things in order, set all the world together by the ears 
 after our death. Poor Lazarus lies howUng at his gates for a few crumbs, he 
 only seeks chippings, offals; let him roar and howl, famish, and eat his own 
 flesh, he x-espects 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, alUance, consanguinity, i&c, uncle, cousin, 
 brother, father, 
 
 "Per ego has lachninas, dextramque tuam te, 
 
 Si quidquam de te merui, fait aut tibi quidquam 
 Dulce meum, misere mei." 
 
 " Show some pity for Christ's sake, pity a sick man, an old man," ifec, he 
 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 juratus dicat Osyrim, 
 Credite, non ludo, crudeles tollite claudum." 
 
 " Swear, protest, take God and all his angels to witness, qucere peregnnuni, 
 thou art a counterfeit crank, a cheater, he is not touched with it, pauper uhi- 
 quejacet, ride on, he takes no notice of it." Put up a supplication 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 themselves 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 arms 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 
 
 m Hircan^qne admSrant ubera tigrei n Heraclitus. "Si in gehennam aWt, pauperem qu! 
 
 non alat : quid de eo flet 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 bmlt 
 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 lanthom 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, nuUius Agricolce 
 manu culta stirps tarn diuturna quam quae. poet(B versu seminari potest, no 
 plant can grow so long as that which is ingenio sata, 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. Vain glory 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 mercifal, a loving, a charita- 
 ble man! ^ Probus quis nohiscum vivit? Show me a Caleb or a Joshua! Bio 
 mild 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, etjam terras Astrea reliquit, justice fled with her assistants, virtue 
 expelled, 
 
 -"yjnstitiaa soror, 
 
 Incomipta 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, 
 
 PJoviuB, vita eins. ^Imraortalitatem beneficlo literamm, immortali gloriosa quadam cupldltate con- 
 cupi\it. Quod cives quibus benefecisset perituri, moenia ruitura, etsi regie sumptu aedificata, non libri. 
 "■piutarcb, PericJe. = Tnllius, lib. 1. de legibus. tGcn. xxxv. 8. "Hor. ^ Durum genus 
 
 Bumus "The sister of justice, honour inviolate, and naked truth." ^TuU. pro Rose Meutirl 
 
 vis causa mea? esjo vero cupide et libenter meutlar tu& causa; et al quandome vispeijurare, utpaululom 
 tu compendll facias, paratum fore scito. 
 
Mem. 3.] C/tarity. 489 
 
 Italian blaspheming, Spanish renotmcing, &c., may well ask where is charity ? 
 He that shall observe so many lawsuits, sucli endless contentions, such plotting, 
 undermining, so much money spent with such eagerness and fury, every man 
 for himself, his own ends, the devU 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 many brawls, quarrels, munomachies, &c., may well require what is become 
 of charity? when we see and readof such cruel wars, tumults, uproars, bloody 
 battles, so many ''men slain, so many cities ruinated, (fee. (for what else is the 
 subject of all our stories almost, but bills, bows, and guns !) so many murders 
 and massacres, &o., 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, 
 Jacem 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- 
 Ticeis sermonibus et sale nigrd), and by their bloody inquisitions, that in thirty 
 years, Bale saith, consumed 39 princes, 148 earls, 235 barons, 14,755 commons; 
 worse than those ten persecutions, may justly doubt where is charity? Obsecro 
 vos quales hi demwm Christicmi ! Are these Christians? I beseech you tell me : 
 he that shall observe and see these things, may-say to them as Cato to Csesar, 
 credo qucB de inferis dicuntur falsa existimaa, "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 hyjiocrites, epicures, 
 atheists, with the " "fool in their hearts they say there is no God." 'Tis no 
 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, 
 genei'al mischiefs, si tantce in terris tragcedice, quibus labefactatur et viisere 
 laceratur 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 God, and our 
 neighbours, and by our crying sins pull these miseries upon our own heads. 
 ISTay more, 'tis justly to be feared, which "^ Josephus once said of his coiintry- 
 men Jews, " if the Romans 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 ; our whole carriage 
 would not be so averse from God. If a man would but consider, when he is 
 in the midst and fuU 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 : afiliction, anguish, the reward of his hand shall be given him," 
 Isa. iii. 11, &o., "they shall fall into the pit they have digged for others," 
 and when they are scrajjiug, tyrannising, getting, wallowing in their wealth, 
 
 * Gallienus in Treb. PoUio lacera, occide, mea mente irascere. Kabie jecur incendente feruntur prsecipites. 
 Vopiscu-s of Aurelian. Tantam fadit sanguinis quantum qois vini potavit. biCvangelii tubam belli tubam 
 faciuut; in pulpitis pacem, in colloquiis helium suadent. "^Psal. xiii. 1. d be bcllo Judaico, lib. G, 
 
 c. 16. Puto si liomani contra nos venire tardas.sent, aut hiatu terrai devorandam fuisse civitatem, aut diluvio 
 peritui-am, aut fulmina ac Sodoma cum iucendiu passuram, ob dc:>peratum populi, &c. 
 
490 Love-Melanclwly. [Part. 3. Sec. 2. 
 
 " this nigbt, fool, I will take away thy soul," what a severe account they 
 must make J and how ''gracious on the other side a charitable man is in God's 
 eyes, haurib 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," Rom. xii. "and he that fol- 
 io weth after righteousness and mercy, shall find righteousness and glory ; " surely 
 they would check their desires, curb in their unnatural, inordinate afiections, 
 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 brethren to 
 live together in ^ union : it is like the precious ointment, &c. How odious to 
 contend one with the other !" ^Miseri quid luctatiunculis hisae volumus ? ecce 
 inors supra caput est, et supremum Ulud tribunal, uhi et dicta et facta nostra 
 examinanda sunt : Sa^namus ! "Why do we contend and vex one another? 
 behold death is over onr heads, and we must shortly give an account of all 
 our uncharitable woi'ds and actions : think upon it : and be wise." 
 
 SECT. II. MEMB. I. 
 
 SuBSECT. I. — Heroical love causeth Melanclwly. 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 afieoted 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 <piXsiv and e^Sii 'those two veneries which Plato and some 
 other make mention of, it is most eminent, and xar s^o^nv 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 ^Phsedrus 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 pri- 
 mum generavit amm-em. Some think it is the self-same fire Prometheus 
 fetched from heaven. Plutarch amator. lihello, will have Love to be the son 
 of Iris and Favonius ; 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, aU 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 "Ficinus. Another tale is there 
 borrowed out of Aristophanes : ^in the beginning of the world, men had four 
 
 = Benefacit anlmffi susb vir misericors. f Concordia parvae res crescunt, discoraia maxima dilalinntur. 
 
 BLinsius. hSIemb 1 SiilJS.2. i Amor et amicitia, kpha!di-us orat. mlaudem amons Platmiis 
 
 coiivivio. IVide Boccas. de Genial, deorum. "See the moral in Plut. of that fiction. n Affluently 
 Deu3. " Cap. 7. Comment, in Plat, conviirtum. » See more m Valesius, Ub. 3. cont. med. et 
 
 cunt. 13. 
 
Mem. 1. Subs, l.j Love's Power and Extent. 491 
 
 arms and four feet, but for their pride, because tliey compared themselves with 
 the gods, were parted into halves, and now peradveatnre by love they hope to 
 be united again and made one. Otherwise thus, i Vulcan met two lovers, and 
 bid them ask what they would and they should have it ; but they made answer, 
 Vukane fab&r Deorum, &c. " 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 talesyoushaUfindinLeonHebriBus, dial. 3. andtheir mox'al 
 to them. The reason why Love was still painted young (as Phomutus ""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 bUnd, because he sees not whei-e 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 
 all the gods according to Alcinous and " Athenasus. 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 (numen enim hoc non est nudum nomen), and sacrifice 
 to his altar, that conquers aU, and rules all : 
 
 " ^ Mallem cum icone, cerro et apro ^olico, 
 Cum Anteo et Stymphalicis avibus luctari 
 Quam 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 OEecHius in TuUy's 
 Tusculans, holds him to be no better than a fool or an idiot, that doth not 
 acknowledge Love to be a great god. 
 
 *' 2 Cni in manu sit quem esse dementem velit, 
 Quern sapere, quern in morbum injici,'' &c. 
 
 That can make sick, and cure whom he list. Homer and Stesichorus were 
 both made blind, if you will believe "^ Leon Hebraeus, 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, that 
 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 diis pro arbitrio, 
 
 Et ipaum arcere ne armipotens potest Jupiter." 
 
 He is more than quarter-master with the gods. 
 
 Thetide aqnor, umbras ^aco, crelum Jove :" ® 
 
 and hath not so much possession as dominion. Jupiter himself was tiu'ned 
 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, ludus amoris tu es, 
 thou art Cupid's whirligig : how did he insult over aU the other gods, Mars, 
 Neptune, Pan, Mercury, IBacchus, and the rest? ^Lucian brings in Jupiter 
 complaining of Cupid that he could not be quiet for him; and the moon 
 
 4 Tires 3. de aiiima; oramus tn. ut tuis artibus et caminis nos refngas, et ex duobusunum facias; quod 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 dlis. Pliomutus, &c. ' Juvenis pingitur quod 
 amore plerumque juvenes capiuntur ; sic et mollis, formosus, nudus, quod simplex et apertua bic affectus ; 
 ridet quod oblectamentum prse se ferat, cum pharetra, &c. * A petty Pope claves habet superorum et 
 
 infcrornm, as Orpbeus, &c. "Lib. 13. cap. 6. Dj-phnoso. ^^ Eegnat et in auperos jus habet iUe decs. 
 
 Ovid. ypiautua. "^ Selden pro. leg- 3. cap. dedlLs Syria. a Dial. 3. b A condlio Deorum rejectua 
 
 et ad majorem ejua ignominiara, &c. " Fulmine concitatior. d Sophoclca. * " He divides the empire 
 of the sea with Thetis,— of the Shadea, with jEacua,— of the Heaven, with Jove." f Tom. i, E Dial, 
 
 deorum, torn. 3. 
 
492 Love-Mdancholy. [Part. 3. Sec. 2. 
 
 lamenting ttat she was so impotently besotted on Endymion, even Venus 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 hei- phantophle, yet aU would 
 not serve, he was too headstrong and unruly." That monster-conquering 
 Hercules was tamed by him : 
 
 "Quern non mille fera>, quem non Sthenelejus hostis, I Whom neither beasts nor enemies could tame. 
 Nee potuit Juno vincerc, vicit amor." 1 Nor Juno's might subdue, Love quell'd the sime. 
 
 Your bravest soldiers and most generous spirits are enei-vated with it, ' uhi 
 mulieribus blanditiis permiUunt se, et inquinantur ampkxibus. Apollo, that 
 took upon him to cure aU diseases, ^ could not hel p 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 Fracastorius, in an 
 elegant poem expressetli at large, Cupid riding. Mars and ApoUo following 
 his chariot. Psyche weeping, &c. 
 
 In vegetal creatures what sovereignty love hath, by many pregnant proofe 
 and familiar examj)les 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. 
 
 " m vivunt in venerem frondes, omnisque vicissim 
 Felix arbor amat, nutant et mutua paling 
 Foedera, populeo suspirat populus ictu, 
 Et platano platunus, alnoque assibiiat alaus." 
 
 Constantino de Agric. lib. 10. cap. 4. gives an instance out of Plorentius 
 his Georgics, 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, repoi-ts 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 m Imaginibus, observes as much, 
 and Galen, lib. 6. de locis affectis, cap. 5. they wiU 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 liigher, though many stadiums asunder. Pierius in 
 his Hieroglyphics, and Melchior Gmlandinus, Mem. 3. tract, de papyro, cites 
 this story of Pontanus for a truth. S c more in Salmuth Comment, in Fancir 
 
 S Quippe matrem ipsius quibus modis me aflicit, nunc in Idam adigens Anchiase causa, &C. h Jam- 
 
 pridem et plagas ipsi in nates incussi sandaUo. i.Utopdus, foL 79. i Nullis amor est mcdicabilis 
 
 lierbis. 1 Plutarch in Amatorio. Dictator quo create cessant reliqui magistratus. "^Claudian. 
 
 dtscript vener. auJae. " Trees are inflnenced by love, and every flourishing tree in turn feels the passion : 
 palms nod mutual vows, poplar siKhs to poplar, plane to plane, and alder bi eathes to alder." ^ Neque prius 
 in lis desiderium cessat d'um dejectus consoletur ; videre enim est ipsam arborem incurvutam, ultro rarais ab 
 utrisqne vicissim ad osculum exporrectis. Manifesta dant niutui desiderii signa. " Multas palmas con- 
 
 tingens quse simul crescunt, rursusque ad amantem rcgrediens, eamque mann attingens, quasi osculum 
 mntuo ministrare viiletur, expediti concubitus gratiam facit. P Quam vcro ipsa desideret atfectu 
 
 ramorum significat, et adullam re^picit ; amantui*, &c. 
 
Mem. 1. Subs. 1.] Love's Power and Extent. 493 
 
 rol. de Nova repert. Tit. 1. de novo orbe, Mizaldus Aroanorumj lib. 2. Sand's 
 Voyages,?*. 2./ol. 103. (be. 
 
 If such, fury be in vegetals, wliat stall we think of sensible creatures, how 
 much more violent and apparent shall it be in them ! 
 
 * 1 Omne adeb genus in tevris hominumque ferarum, 
 Et genus ffiquoreum, pecudes, pictasque volucres 
 In farias ignemque ruuut; amor omnibus idem." 
 
 " All kind of creatures in the earth, 
 And fishes of the sea. 
 And painted birds do rage alike \ 
 This love bears equal sway." 
 ^Hic dens 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 insignia 
 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 ohfuturam venerem, 
 for joy or in hope of their venery which is to come. 
 
 " ^ JEeriss primura volucres te Diva, tuumqua 
 Signidcant initam, perculsBe 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, stupri 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 1 Saxo Grammaticus, lib. 10. 
 Dav. 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 northern 
 kings : this is the original belike of that common tale of Valentine and Orson : 
 .lElian, Pliny, Peter Gelliiis, 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 perished." 
 The hke adds Gellius, lib. 10. cap. 22. out of Appion, Jiijypt. lib. 15. a 
 dolphin at PuteoU 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. hgat. Turc) 
 and yield such instances, to behef e wliich I was always Afraid lest T 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 gokig, hold him back, and 
 
 1 Virg. 3. Georg. 'Propertius. ^Dial. deorum. Confide, mater, leonibus ipsis familiaris jam factus 
 sum, et sjep'e conscendl eorum terga et apprehendl jubas ; equoi-um more iusidens eos agito, et illi milli caudis 
 adblandiuntur. tLeones pra8 amore furunt. Plin. 1. 8. c. 16. Arist. 1. 6. hist, animal. "Cap. 17. of 
 
 his book of hunting. ^Lucretius. yne sale lib. 1. c. 21. Pisces ob amorem marcescunt, pallescunt, 
 Ac. ^ Hauriendse aquse causa venientes ex insidiis a Tritone comprehensffi, &c. *Plin. 1. 10. c. 5. 
 
 quumque aborta tempestate periisset Hernias in sicco pi>cis expiravit. b Postquam puer morbo abiit, et 
 
 ipse delphinus periiL " Pleni sunt libri qnibus ferae in homines inflammatK fuerunt, in quibus ego quidem 
 semper assensum sustinui, Veritas ne fabulosa crederem ; donee vidi lyncem quern babul ab Assyria, sic 
 affectum erga uuum de meis homluibus, && 
 
494 Love-Mdancholy. [Part. 3. Sec. 2. 
 
 look after Mm wten he was gone, very sad in his absence, but most jocund 
 
 ■when be 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 oatherts, ponti, terrae clavea habet Yenua, 
 Solaque istorum omnium imperium obtinet.) " 
 
 and if all be certain that is credibly reported, with the spirits of the air, and 
 devils of heU themselves who are as much enamoured and dote (if I may use 
 that word) as any other creatures whatsoever. Por 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 tell so many fables ; or those familiar meetings in our days, and 
 company of witches and devUs, 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 inoubi, 
 succubi, lies and tales ; but Austin, lib. ] 5. de civit. Dei, doth acknowledge it: 
 Erastus, de Lcmiiis, Jacobus Sprenger and his colleagues, &c. ^Zanchius, 
 cap. 16. lib. 4. de oper. Dei. Dandinus, in Ai-ist. de Anima, 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 famUiar company many years with them, and 
 that in the habit of men and women. Philostratus in his fourth book devita 
 Apollonii, hath a memorable instance in this kind, which I may not omit, of 
 one Menippus Lycius, a young mantwenty-fiveyears 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 
 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 mar.-ied her, to whose wedding amongst other guests, came Apol- 
 lonius, 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 sjie 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 suiim testatiis post Icediam aliqnot dienim interiit. ® Orpbeus hymno Ven. " Venas ieerB 
 the keys of the air, earth, sea, and she alone retains the command of all." f Qui hiec in alrse bills aut 
 Imaginationis Tim refen'e conati sunt, nihil facinnt. E Cantantem audies et vinum bibes, quale anlta 
 nunquam bibisti ; te rivalia turbabit nuUus ; pulehra autem pulchxo contents vivam, et moriar. h Mnlti 
 factum hoc cognovdre. quod in media Giaicia gestum sit. 
 
Mem. 1. Subs. 1.] Lovers Power and Extent. 49a 
 
 ■would come and live with. Mm again, on that condition he would be now 
 married, never swear and blaspheme as he used formei-ly to do ; for if he did, she 
 should be gone : '"he 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, because he telleth it so confidently, as 
 a thing in those days talked of all over Europe : a young gentleman of Rome, 
 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 sufiiciently played, 
 and now made an end of his sport, he came to fetch his ring, but Venus had 
 bowed her finger in, and he could not get it ofi". 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 his wife (unseen or felt of her), and told her that she was his 
 wife, that he had betrothed himself unto her by that ring, which he put upon 
 her finger : she troubled him for some following nights. He not knowing how 
 to help himself, made his moan 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 "Venus 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 
 PhiUnium and Maohates in ™ Phlegon's Tract, de rebus mirabilihus, 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 
 caU giants." Justin Martyr, Clemens Alexandrinus, Sulpitius Sevenis, 
 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, 
 P 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 "^ti-avellei-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. 
 Atcertain times ''the Teuchedy (which is thought to be the devil) appears to her, 
 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 Jupiter Belus in 
 
 i Rem cmans domesticam, ut ante, peperit aliquot liberos, semper tamen tristis et pallida. k Ha:o 
 
 aadivi & mnltis fide dlgnis qui asseveraliant ducem liavariffl eadem retulisse Duci SaxoniiE pro veris. 
 I Fatiula Damarati et Aristonis in Herodoto lib. B. Erato. ™ Interpret. Mersio. " Deus Angeles 
 
 misit ad tutelam cultumque generis liumani ; scd UIos cam hominibus commorantea, dominator ille tense 
 salacissimus paulatim ad vitia peUexlt, et mnlierum coiigressibus inqninavit. " Quidam ex lllo captl sunt 
 amore virginum, et libidine victi detecemnt, ex quibus gigantes qui vcicantur, nati sunt. p Pererius in 
 
 Gen. lib. 8. c. 6. yer. 1. Zanc. &c. ^Piirchas Hack posth. par. 1. lib. 4. cap. 1. S. 7. 'In Clio. 
 
406 Love-Mdancholy. [Pari. 3. Sec. 2. 
 
 Babylon, there was a fair chapel, ^ saith Herodotus, an eye-witness of it, in 
 which was splendide stratus lectus et apposita mensa aurea, 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 oLi. 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 'Lipdus, that since "examples, testimonies, and confessions, of 
 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, and 
 judicial sentences upon record." Read more of this question in Plutarch, vU. 
 Numce, Austin, de civ. Dei, lib. 15. Wierus, lib. 3. de prcestig. Deem. Giraldus 
 Cambi-ensis, itinerar. Camb. lib. 1. Malleas, mahfic. qvABst. 5. part. 1. Jacobus 
 Eeussus, lib. 5. cap. 6. fol. 54. Godelman, lib. 2. cap. 4. Erastus, Valesiiis 
 de sacra philo. cap. 40. John Nider, Fornicar. lib. 5. cap. 9. Stroz. Cicogna, 
 lib. 3. cap. 3. Delrio, Lipsius Bodine, dmmonol. lib. 2. cap. 7. Pererius in Gen. 
 lib. 8. in G. cap. ver. 2. King James, <&c. 
 
 SuBSECT. II. — How Love tyranniselh over men. Love, or Heroical Melancholy, 
 his definition, part affected. 
 
 You have heard how this tyrant Love rageth with brute beasts and spirits; 
 now let us consider what passions it causeth amongst men. 
 
 ^Improbe amor, quid non mortalia pectora coyis 1 How it tickles th; hearts 
 
 of mortal men, Horresco referens, 1 am almost afraid to relate, amazed, 
 
 ^and ashamed, it hath wrought such stupendous and pro tligious 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, 
 madness, 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 " Athenseus sets it out, viriliter audax, muli- 
 erbiter timidum, furore prceceps, labore infractum, mel fdleuin, 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 last, 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, 
 
 • etfuit ante Helenam, &c., all succeeding ages wiU subscribe : Joanna of 
 
 Naples in Italy, Predegunde 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, <fec., 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, 
 
 B Deus ipse hoc cubili requiescens. t Physiologic Stoicorum 1 . 1, cap. 20. Si spiritus unde semen iis, Ac. 
 at exempla tiirbant nos ; raulierum quotidianaa confessiones de mistione oinncs asserunt, et sunt in Iiac urbc 
 Lovanio exempla. ^ Unura dixero, non opinari me ullo retro £evo tantam copiam Satyrorum, et saUiciuin 
 i^t.Ql■um Geniorum se ostendisse, quantum nunc quotidianaj narrationes, et judiciales sententise pi'oleiiiii ■ 
 ^ Virg. y " For it is a shame to speak of ttose things which are done of them in secret," Epli. v. U, 
 
 ^Hutardi, amator. lib. "Lil). 13. 
 
Mem. 1. Subs. 2.] Lov^s Power and Extent. 497 
 
 will surely come upon them, rewards, exhortations, e contra; yet either out 
 of their own weakness, a depraved nature, or love's tp-anny, which so furiously 
 rageth, they suffer themselves to be led like an ox to the slaughter : {Pacilis 
 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, Pul- 
 vius equce, alii canibus, capris, (fee, zmde monstra nascwntur aliquandd, Ceii- 
 tauri, Sylvani, et ad terrorem hominum pi-od.igiosa spectra: Nee cum hrutis, 
 sed ipsis hominibus rem hahent, quod peccatum Sodomise vulgd dicitur; et fre- 
 queiis olim vitium apud Orientales illos fuit, Grsecos nimirum, Italos, Afros, 
 Asianos -. '^ Hercules Hylam habuit, Polycletum, Dionem, Perithoonta, Abde- 
 rum etPhryga; aliiet^\xvi&imm.ab]i.&co\Aeamatimitradunt. Socra,tes pulc/iro- 
 rum Adolescentum causA frcquens Gymnasium adibat, jlagitiosoque spectaculo 
 pascehat oculos, quod et Philebus et Phsedon Sivales, Charmides ek^reliqui Pla- 
 tonis Dialogi, satis superque. testatum faciunt : 9'Morf »er5 Alcibiades de eodem 
 Socrate loquatur, luhe7is conticesco, sed et abhorreo; tantum incitamentum prce- 
 bet Ubidiiii. At hunc perstrinxit Theodoretus lib. de curat, graec. affect, cap. 
 uLtimiO. Quin et ipse Plato suum demiratur Agathonem, Xenophon Cliniam, 
 Virgilius Alexin, Anacreon Bathyllum : Quod autem de Nerone, Claudio, coete- 
 rorumque portentosd libidine memorial proditum, mallem, d, Petronio, Suetonio, 
 cceterisque petatis, quandd oiwieni jidem excedat, quhm a me expectetis; sed 
 Vetera querimur. ^ Apud Asianos, Turcas, Italos, nunquam frequentius Jioe 
 quam hodiemo die viliutn; Diana Romanorum Sodomia; offidnce horum ali- 
 
 cubi apud Turcas, "qui saxis semina mandant" arenas arantes; et 
 
 freqvLentes querelce, etiam inter ipsos cotijuges hdc de re, quse virorum concubi- 
 tum illicitum oalceo in oppositam partem verso magistratui indicant; nullum, 
 apud Italos fam,iliare inagis peccatum, qui et post ^Lueianum et ^Tatium, scrip- 
 tis voluminibus defendunt. Johannes de la Casa, Beventius Ejnscopus, divinuin 
 opus vocat, suave scelus, adeoquejactat se ncyn alid usum, Venere. Nihil usitatius 
 apud monachos, Cardinales, sacrificulos, etiam ^ furor hie ad mortmn, ad 
 insaniam. * Angelas Politianus, obpueri amorem,, violentas sibi manus injecit. 
 Et horrendum sane dictu, quantum apiud nos patrum inejnorid, scelus detestan- 
 dum lioc scevierit ! Quum enim Anno 1538. prudentissimus Rex Henricus 
 Octavus cucullatorum ccEnobia, et sacrificorum collegia, votariorum, per vene- 
 rabiles legum Doctores Thomam Leum, Richardum Laytonum visitari fecerat, 
 &c., tanto numero rej)erti sunt apud eos scortatores, cinsedi, ganeones, psedi- 
 cones, puerarii, psederastse, Sodomitse (^Balei verbis utor), Ganimedes, &c. ut 
 in unoquoque eonim novam credideris Gomorrham. Sed vide si lubet eorundem 
 Uatalogum apnid eundem Baleum ; Puellse (inquit) in lectis dormire non pote- 
 rant ob fratres necromanticos. Hmc si apud votarios, inonachos, sanctos scilicet 
 homunciones, quid inforo, quid in auld factum suspiceris? quid apud nobiles, 
 quid inter fornices, quam, non fceditatem, quam non spurcitiem ? Sileo interim 
 turpes Ulas, et ne nominandas quidein m,onachorum ^m,astuprationes, masturba- 
 tcn-es. ™ Rodericus a Castro vocat, turn et eos qui se invicem ad Venerem exci- 
 tandam flcigris ccedunt, Spintrias, Succubas, Ambubeias, et lasciviente lumbo 
 Tribades Ulas mulierculas, quce se invicem fricant, et prceter Eunuchos etiam 
 ad Venerem explendam, artificiosa ilia veretra liabent. Immo quod nvtgls 
 
 b Rom. 1.27. *^ Lilius Giraldus, vita ejus. d Pueros amare solis Philosopliis relinquendum vidt 
 
 Lucianus dial. Amnrum. ^ Busbequius. f Achilles Tatius, lib. 2. ELucianus Charidemo. IxNon 
 
 est haec mentula demens fllart. i Jovius Muse. k Pritf.it. lectori lib. de vitis pontif. 1 Mercu- 
 
 i-ialiscip. de Priapismo. Ccclius 1. 11. antiq. lect. cap. 14. Galenus 6. de locis aff. ^ De morb. mulier. 
 
 lib. 1. cap. 15, 
 
 2k 
 
498 Love-Melanclholy. [Part. 3. Sec. 2. 
 
 mirere, fcemina fmminam Constantinopoli non ita pridem deperiit, ansa rem 
 plane incredibilem, mutato cultu mentita viruni de nuptiis sermonem init, et 
 hrevi nupta est : sed authorem ipsum consule Busbequium. Omitto Salana- 
 rios illos Egyptiacos, qui cum formosarum cadaveribus concumbunt; et eorum 
 vesanwm IMdinem, qui etiam idola et imagines depereunt. Nota est fahula 
 Pygmalionis apud °Ovidium; Mundi et Paulini ospiit? ^gesippum belli Jud. 
 lib. 2. cap. 4. Pontius C. Caeaaris legatus, referente Plinio, lib. 35. cap. 3. 
 quern suspicor eum esse qui Christum crucifixit, picturis Atalantse et Helena 
 aded libidine incensus, ut tollere eas vellet si natura tectorii permisisset; alius 
 statuam bonce Fortunse deperiit; (.^Elianus, lib. 9. cap. 37.) alius Bonce de(B,el 
 ne qua pars probro vacet, ^Raptus ad stupra {quod ait ille) et ne * os qui- 
 dem a libidine exceptum. Heliogabalus, per otnnia cava corporis libidinem 
 recepit, Lamprid. vita ejus. "^Hostius quidam specula fecit, et ita disposuit, 
 ut quum viruni ipse pateretur, aversus omnes admissarii motus in specula vide- 
 ret, ac deindefalscL magnitucline ipsius membri tanquam verd gauderet, sim/ul 
 virum et fceininam passus, quod dictu foedum et aboTninandum. Ut verum 
 plane sit, quod apud "'Plutarchum Gryllus Ulyssi objecit. Ad tunc usque diem 
 apud nos neque mas marem, neque fbemina foeminam amavit, qualia multa 
 apud vos memorabiles et prseclari viri fecerunt : ut viles missos faoiam, Her- 
 cules imberbem sectans socium, amiooa deseruit, &c. Vestrse libidines intra 
 suos natures fines coerceri non possunt, _quin instar fluvii esundantis atrocem 
 foeditatem, tumultum, confusionemque naturae gignant in re Venerea : nam et 
 capras, porcos, equos inierunt viri et foeminse, insano bestiarum amore exarse- 
 runt, unde Minotauri, Centaiiri, Sylvani, Sphinges, &c. Sed ne conjutando 
 doceam, aut ea foras efferami quae non omnes scire convenit {liceo eniin doctis 
 soVuMimodo, quod causa non absimili " Podericus, scripta vdirri), ne levissimis 
 ingentis et depravatis mentibus fadissimi sceleris notitiam, (fee, nolo quem diu- 
 tius hisce sordibus inquinare. 
 
 I come at la.st 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 occultus captivans corda hominum, ut d, m/ulieribus 
 non possint separari, " a seci-et 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. 
 " JEt qui vim non sensit amoris, aut lapis est, aut bellua. He is not a man but 
 a block, a very stone, aut ^Nuinem, aut Nebuchadnezzar, he hath a gourd for 
 his head, &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 visoe flagravit a/more puellm;^ 
 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 forinam, sicmulier 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 autfuit unquam sanctior conjunctio, as Daphnseus in "Plutarch could well 
 
 ° Herodotus 1. 2. Euterpffi: uxores insignium Tirorum non statim vita functas traduut condcndas, ac 
 ne eas quidem foeminas qufE formosaa 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 quem 
 
 non pateat aditus impudicitise. Clem. Alex. pjKdag. lib. 3. c. 3. "^ Seneca 1. nat. qua-st. 'Tom. P. 
 
 Gryllo. s De morbis mulierum, 1. 1. c. 15. tAmphitheat. amor. c. 4. interpret. Curtio. "Jineas 
 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. y " One whom no maiden's beauty had ever affected." ^Chaucer. 
 ^Tom. 1. dial, deorura Lucianus. Amore non ardent Musffi. b " As matter seeks form, so woman turns 
 towards man." <= In amator. dialog. 
 
Mem. 1. Subs. 2.] 
 
 Love's Power and Extent. 
 
 499 
 
 prove, et qum generi humano immortalitatem parat, when they live without 
 jaiTLQg, scolding, lovingly as they should do. 
 
 " d Felices ter et amplius 
 
 Qnos irrupia tenet copula, ncc uUia 
 Divulsus queriraoniis 
 
 Suprema citius solvit amor die." 
 
 "Thrice happy they, and more than that, 
 Whom hond of love so firmly ties. 
 That mthont brawls till death them part, 
 'Tis undissolved and never dies. 
 
 As Seneca lived with his Paulina, Abraham and Sarah, Orpheus and Eurydice, 
 Arria and Poetus, Artemisia and Mausolus, Rubenius 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 inortalitatis bonuin "hmninwm 
 
 divumque volujjtas, Alma Venus latetenim in inuliere aliquid majus poten- 
 
 tiusqvs omnibus aliis humanis 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 : ^ Oinnis 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 make 
 much of one another, saying, as he did to his wife in the poet. 
 
 " kUxor vivamns qnod viximus, et moriamur, 
 Servantes nomen sumpiimus in thalarao : 
 Nee ferat ulla dies ut comtnutemur in aivo, 
 Quin tibi Sim juvenis, tuque puella mihi." 
 
 ' Dear wire, let's live in love and die together, 
 
 As hitherto we have in all goo I will : 
 Let no day change or alter oiir affections. 
 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 tuo deducet nulla senectua, 
 Sive ego Tythonus, sive ego Xestor ero." 
 
 ' No age shall part my love from thee, sweet wife. 
 Though I live Nestor or Tithonus' life." 
 
 And she again to him, as the ^ Bride saluted the Bridegroom of old in Rome, 
 uhi tu Caius, ego semper Caia, be thou still Caius, I'll be Caia. 
 
 '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 comprehended 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 Antonius compressit Faustinam sororem, 
 Caracalla Juliam novercam, Nero matrem, Caligula sorores, Gyneras Myr- 
 rhamfiliam, &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. 
 
 dHor. ^Lucretius. fFonseca. BHor. hPropert. isimonidea, grsee. "Shegrowa 
 
 old in love and in years together." kAusoniiis. IGeryon amicitise symholum, ™Propert 1 X 
 
 "I'lutarch. c. 30. Eom. hist. ' " 
 
500 Love-Mdancholy. [Part. 3. Sec. 3. 
 
 ° Quartilla in Petroniiis never remembered she was a maid ; and the wife of 
 Bath, in Chaucer, cracks, 
 
 Since I was twehe yef-trs o'd, behece, 
 Husbands at Kirk-a^ur had I Jiv^. 
 
 ^ Aratine Luoretia sold her maidenhead a thousand times before she was 
 twenty-fqjjr years old, plus millies vendiderat virginitatem, &c. neqv^ te cdabo, 
 non deerant qui ut integram ambirent. 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 1 Hugh BroTTghton proves, to whom Serrarius the Jesuit, qucest. 6. in cap. 2. 
 Josue, subscribes. Generally women begin pvhescere, as they call it., or catu- 
 lire, as JuUus Pollux cites, lib. 2. cap. 3. onomast. out of Aristophanes, 'at 
 fourteen years old, then they do offer 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. Si 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. ^Ccdius AmpMpy 
 num, sed Quintius Amphelinam depereunf, &c. They neigh after other men's 
 wives (as Jeremia cap. v. 8. complaineth) like fed horses, or range Uke town 
 bulls, raptores virginum et mduarum, as many of our great ones do. Solomon's 
 wisdom was extinguished in this fire of lust, Samson's strength enervated, 
 piety 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 ia 
 Absalom to his step-mother, brotherly love in Ammon towards his sister. 
 Human, divine laws, precepts, exhortations, fear of God and men, fair, foul 
 means, fame, fortune, shame, disgrace, honour cannot oppose, stave ofi', or 
 withstand the fury of it, omnia vincit amor, &c. No cord nor cable can so 
 forcibly di-aw, 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. 
 
 " ^ Quo fagis ah deniens, nulla est fuga, tu licet usqne 
 Ad Tanaim fugias, usque sequetur amor." 
 
 Of women's unnatural, ^insatiable lust, what country, what village doth not 
 comjilain ? Mother and daughter sometimes dote on the same man, father 
 and son, master and servant, on one woman. 
 
 " Sed amor, sed ineffrenaia libido. 
 
 Quid castum in terris intentatumque reliquifc ? " J 
 
 "What breach of vows and oaths, fury, dotage, madness, might I reckon up ? 
 Yet this is more tolerable in youth, and such as are stiU in their hot blood 1 
 but for an old fool to dote, to see an old lecher, what more odious, what can 
 be more absurd t And yet what so common ? Who so furious 1 ^ Amareea 
 cetate si occeperint, multo insaniunt acrius. Some dote then more than ever 
 they did in their youth. How many decrepit, hoary, harsh, wiithen, bursten- 
 bellied, crooked, toothless, bald, blear-eyed, impotent, rotten old men shall 
 you see flickering still in every place 1 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 unquam meminerim me virginem fuisse. Infans enim paribus inquinata 
 sum et subinde majovibus me applicui, donee ad Eetatem perveni ; ut Milo vitulum, i&e. P Pomodidasc. 
 dial, lat interp. Casp. Barthio ex Ital. «Angelico seriplur. concentn. 'Epictetus, c. 42. mulleres 
 statim ab anno 14. movere incipiunt, &c attrectari se sinunt et exponunt. Levinu Lemnius. ^ Lib. 3 
 fol. 126. t Catullus. "1 Euripides. " WMtbersoever enraged you fly there Is no escape. Although 
 
 you reach the Tanais, love will still pursue you." ^De mulieram inexhausta libidine luxuque insatiabili 
 
 omues aeque reglones conquer! posse existimo. Steph. y " What have lust and unrestrauied desiie left 
 
 chaste or inviolate upon earth ? " ^ Plautus. 
 
Mem. 1. Subs. 2.] Lovis Power and Extent. 501 
 
 Ms feet, a perpetual rteum in his head, "a continnate cough," " his sight 
 fails him, thick of hearing, his breath stinks, aU 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 ? Worse it is in women than in men, when she is cetate 
 dedivis, dlu vidua, mater olim, parum decore matrimomum 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 bui-ning lust) this ^ferinus insanus amor, this mad and beastly 
 passion, as I have said, is named by our physicians heroical love, and a more 
 honoui-able 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, lib. 3. Fen. 1. tract, i. cap. 33. calleththis passion 
 Ilishi, and defines it " Ho be a disease or melancholy vexation, or anguish of 
 mind, in which a man continually 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. For 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 ^ Lorme, in his Questions makes a doubt, An 
 amor sit morbus, whether this heroical love be a disease : Julius Pollux 
 Onmnast. lib. 6. cap. 44, determines it. They that are in love are likewise 
 ^ sick ; lascivus, salax, lasciviens, et qui in venerem furit, vers est agrotus, 
 Arnoldus will have it improperly so called, and a malady rather of the body 
 than mind. TuUy, 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 ''Rhasis "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. 
 
 Tlie part affected in the meantime, as "Arnoldus supposeth, " is the former 
 
 ^ Oculi calip;ant, aures graviter audiant, capilli fluunt, cutis arescit, flatus olet, tussis, &c. Cyprian, b Lib. 
 8. Epist. Eufflnus. ^ Hiatque turpis inter aridas nates podex. d Cadavevosa adeo ut ab inferis reversa 
 vlderi possit, valt adhuc catullire. ^ Nam et matrimoniis est despectiim senium. Jineas Silvius. fQuid 
 toto terrarum oibe communius? quae civitas, quod oppidum, quae familia vacat amatorum exeniplis ? iEneas 
 Silvias. Quis trigesimum annum natas nullum amoi is causa peregit insigne facinus ? ego de me facio conjec- 
 turam, quern amor in niille pericula misit. 8 Forestus, Plato. h Praet. major. Tract. 6. cap I . 
 
 Kub. 11 . de aegiit. cap. quod his multum contingat, i Ha3c aegritudo est solicitude melancholica in qua 
 
 homo applicat sibi continuam cogitationem super pulchritudine ipsius quara amat, gestuuro, morum. 
 fc Animi forte accidens quo quis rem habere nimia aviditate concupiscit, ut ludos venatores, aurum et opes 
 avari. 1 Assidua cogitatio super rem desideratam, cum confldentia obtinendi, ut spe apprehensum delec- 
 
 tubile, &c. °^ Morbus corporis potius quam aiiimi. ^ Amor est passio melancholica. ** Ob calefac- 
 tionem spiritaum purs anterior capitis laborat oh consmnptionem humiditatis. 
 
502 Love-Mdanclioly. . [Part. 3. Sec. 3. 
 
 part of tlie head for want of moisture," wliicli 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 ;" eogeji amare 
 jecur, as the saying is. Medium feret per epar, as Cupid in Auacreon. For 
 some such cause belike * Homer feigns Titius' liver (who was enamoured of 
 Latona) to be still gnawed by two vultures day aud night in hell, " " for that 
 young men's bowels thus enamoured, are so continually tormented by love." 
 G-ordonius, cap. 2. part. 2. "^ will have the testicles an immediate subject or 
 cause, the liver an antecedent." Fracastorius agrees in this with G-ordonius, 
 inde primitus imaginatio venerea, erectio, &o, titillatissimam partem vocat, ita ut 
 nisi extruso semine gestiens voluptaa non cessat, nea assidua veneris recordatio, 
 addit 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, cap. 7. in Convivium Platonis, " will 
 have the blood to be the part affected." Jo. Frietagius, cap. 14. noct. med. 
 supposeth all four affected, heart, Hver, brain, blood ; but the major part concur 
 upon the brain, ^ 'tis imaginatio lasa; 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. 
 
 SuBSECT. I. — Causes of Eeroical Love, Temperature, fuU Diet, Idleness, 
 Flace, Climate, &c. 
 
 Of all causes the remotest are stars. ^ Ficinus, cap. 19. saith they are most 
 prone to this burning lust, that have Venus in Leo in their horoscope, when 
 the Moon and Venus be mutually aspected, or such as be of Venus' complexion. 
 ^ Plutarch interprets astrologically that tale of Mars and Venus, " in whose 
 genitures $ and ? are in conjunction," they are commonly lascivioiLS, and if 
 women, queans j " as the good wife of Bath confessed in Chaucer;" 
 
 I foUowed aye mine inclinaiion, 
 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) 
 yet methinks it is free, downright, plain and ingenuous. In his " eighth Genv- 
 ture, or example, he hath these words of himself 5 ? and ^ in ?^ digni- 
 taiibus assiduain mihi Venereorum cogitalionem prcestabunt, ita ut nunquam 
 qidescam. Et paulo post, Cogitatio Venereorum me torquet perpetud, et quam 
 
 P Affectus animi coneupiscibilis fe desiderio rei amatfle per oculos in mente concepto, spLritus in corde et 
 jecore iiicendens. * Odyss. et Metamor. 4. Ovid. ^ Quod talem carnificinam in adolescentum visceribus 
 amor faciat inexplebilis. ^ TesticiUi quoad causam conjunctam, epar antecedentcm, possant esse subjectum. 
 t Proprife pa*sio cerebri est ob corruptam imaginationem. >^ Cap. de affectibus. * Est coiTuptio imagi- 
 
 nativEB et sestiiuativffi facultatis, ob formam fortiter affixam, coiTuptumque judicium, ut semper de eo eogitet, 
 iOeoque recte melancholicus appellatur. Concupiscentia vehemens ex corrupto judicio asstimatipas virtutiB. 
 y Comment in convivium Platonis. Irretiuntur cito quibus n.i-scentibus Venus fuetit in Leone, vel Luna 
 venerem vehementer aspexerit, et qui eadem complexione sunt praaditi. ^ Plerumque amatores sunt, et hi 
 
 fcEminse, meretrices, 1. de audiend. * Comment in Genes, cap. 3. b Et si in lioc parum k praeclara 
 
 infamia stultitiaque abero, vincit tamen amor v.eritati3. *^ Jidit. JBasil 1553. Cum Commentar. in Ftolomaei 
 qiiadripartitum. 
 
Mem. 2. Subs. 1.] 
 
 Causes of Love-Mdanclwlij. 
 
 503 
 
 fado implere non licuit, autfecissepotentem pucluit, cogitations assidud mentitus 
 sum voluptatem. Et alibi, ob (L et^ dominium et radiorum mixlionem, pro- 
 fundumfuit ingenium, sed lascivum, egoque turpi libidini deditus el ohsccenu^. 
 So far Cardan of liimself, quodde sefatetur ideo '^ut utilitatem adferat studiosis 
 hujusce discipline, and for tliis he is traduced by Marcennus, when as in effect 
 he saith no more than what Gregory Nazianzen of old, to Chilo his scholar, 
 offerebant se mildvisendcB mulieres, quarumpraeellenti tlegantid et decore spec- 
 tabili tentabatur mecB integritas pudicitice. Et quidemjlagitium, vitamfornica- 
 tionis, at munditim virginalis fiorem arcand cordis cogitationefaidavi. Sed ad 
 rem. Aptiores ad masciilinam venerem sunt quorum genesi Venus est in signo 
 masculino, et in Saturni finibus aut oppositione, &c. Ptolomeus in quadripart. 
 plura de his et specialia habet aphorismata, longo proculdubio usu confirmata, 
 et ab experientia multa perfecta, inquit commentator ejus Cardanus. The. 
 Campanella, Astrologice lib. 4. cap. 8. articulis 4 and 5. insaniam amatoriam 
 remonstrantia, multa prse cseteris acoumulat aphorismata, quae qui volet, consu- 
 lat. Chiromantici ex cingulo Veneris jjlerumque conjecturam faciunt, et monte 
 Veneris, de quorum decretis, Taisnerum, Johan. de Indagine, Goclenium, cete- 
 rosque si lubetj inspicias. Physicians divine wholly from the temperature 
 and complexion j phlegmatic persons are seldom taken, according to Ficiuus 
 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 assitras 
 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 ''Luciau, " would have a bout with every one 
 they see : " the colt's evil is common to all complexions. Theomestus a young 
 and lusty gallant acknowledgeth (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 
 hydi-a'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 Coruith, 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, 'it ^vX\a 'jrdvra, (fee. 
 
 *' Folia arbonim omnium si 
 Nosti referre cuncta, 
 Aut computare arenas 
 In ffiquore universas. 
 Solum meorum amonim 
 Te fecero logistam 't " 
 
 " Canst count the leaves in May, 
 Or sands i' th' ocean sea ? 
 Then count my loves 1 pray." 
 
 His eyes are like a balance, apt to propend each way, and to be 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. Guianeiius, tract. 15. cap. 14. refers all this ''to "the hot tempera- 
 ture of the testicles," I'erandus a Frenchman in his Erotique Md. (which 
 
 i Fol. 445. BaslL Eflit. <= Dial amorum. f Citius maris fluctus et nives coslo delabentes numerlrin 
 qnam amores meos; alii amoves aliis succedunt, ac prinsquam desinant priores, incipiunt sequentes Aden 
 Inmudis ocnlismeus inhabitat Asylusomnem formam ad se rapiens. ut nulla satietate expleatur Oiii^iirn 
 bxc u-a Veneris, &c. SKum. xxili. tQui calidum testiculorum crasin habent &c ' ^"""*"' 
 
504 Love-Mdamcholy. [Part. 3. Sec. 3, 
 
 first to my hands after tlie third edition) to certain atomi in the 
 as are very spermatic and full of seed." I find the same in Aristot. 
 
 'book came : 
 
 seed, " such as are very spermatii 
 
 sect. 4. prob. 17. si non secernatur semen, 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 Saxoni4 
 
 hath the same words in efiect. But most part I say, such as 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 Slens erit apta capi turn quum laetissima reram, I " The mind is apt to lust, and hot or cold, 
 Ut seges in pingui Imtnriabit hnmo." I A3 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 Pergamus, thou shalt scarce 
 fi.nd 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 eame in, at each gate, from all quarters. In that one temple of 
 Venus a thousand whores did prostitute themselves, as Strabo writes, besides 
 Lais 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 Uve in the north, as Bodine discourseth at large, Method, 
 hist. cap. 5. Molles Asiatici, so are Turks, Greeks, Spaniards, Italians, even 
 all that latitude; and in those tracts, such as are more fruitful, plentiful, and 
 delicious, as Valence in Spain, Capua in Italy, domicilium luxus Tully terms 
 it, and (which Hannibal's soldiers can witness) Canopus in Egypt, Sybaris, 
 Phoeacia, Baise, ™ Cyprus, Lampsacus. In "Naples the fruit of the soil and 
 pleasant air enervate their bodies, and alter constitutions: insomuch that 
 Plorus calls it, Certamen Bacchi et Veneris, but "Eoliot admires it. In Italy 
 and Spain they have their stews in every great city, as in Rome, Venice, 
 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 : whs est 
 jcmtotahipanar ; howshouldaman 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 manner of vice, with what fury will it rage? For, as 
 Maximus Tyrius the Platonist observes, libido consequuta quumfuerit male- 
 riam improbam, et praruptam licentiam, et effrenatam audaciam, &c., what 
 will not lust efiect 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 libet licet, they think they may do what they list, profess it publicly, and 
 rather brag with Pi-oculus (that writ to a friend of his in Rome, ^ what famous 
 exploits he had done in that kind) than any way be abashed at it. ^Nicholas 
 Sanders relates of Henry VIII. (I know not how truly) Quod paucas vidit 
 pulchriores quas non concupierit, et paucissimas concupierit quas non violdr 
 rit, "He saw very few maids that he did not desire, anddesii'ed fewer whom he 
 did not enjoy :" nothing so familiar amongst them, 'tis most of their business: 
 Sardanapalus, Messalina, and Joan of Naples, are not comparable to "^meaner 
 
 i Printed at Paris 1624, seven years after my first edition. k Ovid de art. 1 Gerbelius, descript. 
 
 Graecite. Rerum omnium affluentia et loci mira opportunitas, nnllo non die hospites in portas advertebant. 
 Templo Veneris mille meretrices se prostituebnnt. ™ Tota Cypri insula delitils incumbit, et ob id tantum 
 luxurije dedita ut sit olim Veneri sacrata. Ortelius. Lampsacus, olim Priapo sacer ob vinum gcnerosum, et 
 loci delicias. Idem. " Agi'i Neapolitan! delectatio, elegantia, amoenitas, vix intia modum humanum con- 
 si.stere videtur; unde, &c. Leand. Alber. in Campania. » Lib. de laud. urb. Neap. Disputat. de morbis 
 anirai, Reinoldo Interpret. P Lampridius , Qund decern noctibus centum virgines fecisset raulieres. 
 
 1 N'ita ejus. "^If Ihey contain themselves, many times it is not riitutis amore: non dcest voluntas sed 
 facultas. 
 
Mem. 2. Subs. 1.] Causes of Love-Melancholy. 505 
 
 men and women; Solomon of old had a thousand concubines; Aliasuerus his 
 eunuchs and keepers; Nero his Tigellinus, panders, and bawds; the Turks, 
 ^Muscovites, Mogors, Xeriifs of Barbary, and Persian Sophies, are no whit 
 inferior to them in our times. Delectus Jit omnium puellarwin toto regno formd 
 prcestantiorum (saith Jovius) joro imperatore ; et quas ilLe linquit, nohiles habent; 
 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 shoidd live honest, not rage, and precipitate 
 themselves into these inconveniences of burning last. 
 
 " t Otium et reges prius et beatas 
 Perdidit urbes." 
 
 Idleness overthrows all, Vacuo pectore regnal amor, love tyranniseth in an 
 idle person. Amore abundas Anlipho. If thou hast notliing to do, " "//i- 
 
 vidiA 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." QucEvitur 2Egistus quare sit facias adalter, &c., why was -(Egistus 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, 
 Luxuriansnpibus more hominum mulieragit: she was rich, fortunate and jolly, 
 and doth but as men do in that case, as Jupiter 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. Por 
 love, as ""Theophrastus defines it, is otiosi aiiimi ajffectus, an affection of an 
 idle mind, or as ''Seneca describes it, JuoentA gignitur, luxu nutritur, feriis 
 alitur, otioque inter lata fortuncB bonce; youth begets it, riot maintains it, 
 idleness nourisheth it, <fec. which makes "Gordonius the phj'sician 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 naay, for how should they otherwise choose? 
 
 Diet alone is able to cause it : a rare thing to see a young man or a woman 
 that lives idly, and fares well, of what condition soever, not to be in love. 
 ® Alcibiades was still dallying with wanton young women, immoderate in his 
 expenses, effeminate in his apparel, ever in love, but why? he was over- 
 dehcateinhisdiet, too frequentand excessive in banquets, Ubicunque securitas, 
 ibi libido dominatur; lust and security domineer together, as St. Hierome 
 ayerreth. All which the wife of Bath in Chaucer freely justifies, 
 
 For all to sicker^ as cold engendrelh hail, 
 
 A liquorish tongue must have a liquorish tail. 
 
 Especially if they shall further it by choice diet, as many times those Sybarites 
 and Phaeaces do, feed liberally, and by their good will eat nothing else but 
 lascivious meats. ^ Vinum imprimis generosum, legumen, fabas, radices om- 
 nium genertim beueconditas,et largopipere aspersas, car duos hottulanos, lactu- 
 cas,^ erucas, rapas,porros, capas, nucem piceam, amygdalas dulces, electuaria, 
 syrupos, succos, cochleas, conchas, pisces optimlpraeparatos, aviculas, testiculos 
 
 ^ In Muscov. t Catullus ad Lesbiam. " Hor. ^ Polit. 8. num. 28. ut naptha ad ignera, sic amor 
 ad iilos qui torpescunt ocio. ^ Pausanias Attic, lib. 1. Cephalus egregiffi form « juvenis ab aurora ruptus 
 quod ejus amore capta esset. ^In amatorio. * E Stob.uo ser. 'j'2. b Amor otiosfe cura est sollici- 
 
 tudinia. Trincipes plerumque oblieentiam et adfliientiaru divitiarum islam passionera solent incurrere. 
 d Ardenter appetit qui otiosam vitam a^it, et communiter incurrit h^c passio solitarios delitiose viventes, 
 incontinentes, religiosos, &c. ^Plutarch, vit. ejus. f Vina parant animos veneri. K^jed nihil erucae 
 faciout bulbique salacca ; Imj^roba nee profit jam satureia tibi. Ovid. 
 
506 Love-Mdancholy. [Part- 3. Sec. 2. 
 
 animalium,,ova, condimenta diversorum generum, molles lectos, pulvinaria, Sfc. 
 Et quicquidfere medici impotentid rei venerece labor anti prascribunt, hoc quasi 
 diasatyrion habcnt in delitiis, ethis dapes multo delicatiores ; mulsum, exquisitas 
 et exoticas fruges, aromata, placentas, expressos succos multisferculis variatos, 
 ipsumque vinum suavitate vincentes, et quicquid culina, pharmacopceia, aut 
 qucequefere officina subministrare possit. Et hoc plerumque victu quum se 
 ganeones infarciant, ^ut ille oh Chreseida suam, se bulbis et cochleis curavit; 
 etiam ad Venerem se parent, et ad hanc palestram se exerceanl, qui fieri pos- 
 sit ut non miser^ depereant, ^ut nan penitus insaniant? ^stuaus venter cito 
 despuit in libidinem, Hieronymus ait. ''Post prandia, Callyroenda. Quis 
 enim continere se potest? 'Luxuriosa res vinum, f omentum libidinis vocat 
 Augustinus; ifo;«rfM»j rfawoKe/re, Bemardusj /ac venem, Aristophanes. Non 
 -<3Stna, non Vesuvius tautis ardoribus sestuant ac juveniles medullae vino plense, 
 addit "'Hieronymus : tinde ob optimum vinum Lamsacus olim Priapo sacer: et 
 venerandi Bacchi socia, apud '^Orpheum Venus audit. Hac si vinum sim- 
 plex, et per se sumptum prcestare possit, nam "quo me Bacclie rapis tui 
 
 plenum? quam non insaniam, quern non furorem ct ccBteris expectemus? 
 ^ Gomesius salem enumerat inter ea qua intempestivam libidinem provocare 
 Solent, et salaciores fieri faeminas ob esmn saUs contendit : Venerem ideo dicunt 
 ab Oceano ortam. 
 
 ''lUnde tot in Veneta scortomm millia cursant? 
 In promptn cansa est, est Venus orta mari." 
 
 Et hinc foeta mater Salacea Oceaui conjux, verbumque fortasse salax d, sale 
 ejfluxit. Mala Bacchica tantum olim in amoribus prcevaluerunt, ut coronce ex 
 illis statues Bacchi ponerentur. '^ Cubehis in vino maceratis utuntur Indi Ori- 
 entales ad Vetierem excitandam, et ^ Surax radice A fricani. CMnse radix 
 eosdem effectus habet, to Usque herbce meminit mag. nat. lib. 2. cap. 16. *Bap- 
 tista Porta ex India allatts, cujus mentionem facit et Theophrastus. Sedirifi- 
 nita his similia apud Rhasin, Matthiolum, Mizaldum, caterosque medicos 
 occurrunt, quorum ided mentionem feci, ne quis imperitior in hos scapulas 
 impingat, sed pro virili tanquam syrtes et cautes consultd effugiat. 
 
 SuBSECT. II. — Other causes of Love-Melancholy, Sight, Beauty from theFace, 
 Eyes, other parts, and how it pierceth. 
 
 Many sucb causes may be reckoned up, but they cannot avail, except oppor- 
 tunity be offered of time, place, and those other beautiful objects, or artificial 
 enticements, as kissing, conference, discourse, gestures concur, -with such hke 
 lascivious provocations. Kornmannus, in his book de linea amoris, makes five 
 degrees of lust, out of "Lucian belike, which he handles in five chapters, 
 Visus, Colloquium, Convictus, Oscula, Tactus^ Sight, of aU other, is the first 
 step of this unruly love, though sometime it be prevented by relation or hear- 
 ing, or rather incensed. For there be those so apt, credulous, and facile to 
 love, that if they hear of a proper man, or vroman, they are in love before they 
 see them, and that merely by relation, as Achilles Tatius observes. ''Such 
 is their intemperance and lust, that they are as much maimed by report, as if 
 they saw them. CaUisthenes a rich young gentleman of Byzance in Thrace, 
 hearing of ^Leucippe, Sostratus' fair daughter, was far in love with her, and 
 
 li Petronius. Curavi me mos eibis validioribns, &c. iUti ille apud Skeukinm, qui post potionem, 
 
 uxorem et qnatnor ancillas proximo eubicnlo cubantes, compressit it Pers. Sat. 3. 1 Siracides. Nox, 
 et amor vinnmque niliil moderabile suadent. "^ Lip. ad Olympiam. ^ilymno. ° Hor. i . 3. Od. 26. 
 P De sale lib. cap. 21 . ^ Kornmannus lib. de virginitate. ^ (iarcias ab horto aromatum lib. 1. cap. 28. 
 ^ Surax radix ad coitum summe facit si quis comedat, aut infusionem bibat, membrum subito erigitur. Leo 
 Afer. lib. 9. cap. ult. t Quai non solum edentibus sed et genitale tangentibus tantum valet, ut coire summe 
 dcjjiderent; quoties fere velmt, possint; alios duodecies profecisse, alios ad 60 vices pervenisse reiert. 
 " Lucian. Tom. 4. Dial, amorum. ^ " Sight, conference, association, kisses, touch." ^ Ea enim 
 
 boiiiinum intemperantium libido est ut etiam fama ad amandum impellantur, et audientes aequo afdciunlur 
 ac videutes. Tonnosam Sosti'ato flliam audiens, uxorem cupit, et sola illiuB auditione ardet. 
 
Mem. 2. Subs. 2.] Causes of Love-MelancJio/i,'. 507 
 
 out of fame and common rumour, so niucli incensed, tliat he would needs have 
 her to be his wife." And sometimes by reading they are so affected, as he in 
 " Lucian confesseth of himself, " I never read that place of Panthea in Xeno- 
 phon, but I am as much affected as if T 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 iu love with a young man whom they never 
 knew, but only heard him commended : or by reading of a letter; for there is 
 a grace cometh from hearing, "^ as a moral philosopher informeth us, " as well 
 fi'om sight; and the species of love are received into the phantasy by relation 
 alone:" "ut cupere ah aspectu, sic veUe 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 
 Corinth whom he never saw; non oculi sed mens videt, we see with the eyes 
 of our understanding. 
 
 But the m.ost 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, soaig quasi ooaeig. '/S'i nescis, oculi sunt in amore 
 duces, " the eyes are the harbingers of love," and the first step of love is sight, 
 as ^Lilius Giraldus proves at large, hist. dear, synlag. 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 sumnium, de summis tamen non infrequenter triumphans, whose 
 power hence maybe 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 
 
 ^ Quoties de Panthea Xenopbontis locum perlego, ita animo affectTis ac si coram intuerer. b Pulchritu- 
 dinem sibi ipsis confinffunt, Imagines. ° De aulico lit). 2. fol. 1 16. 'tis a pleasant story, and related at 
 
 large by him. d Gratia venit ab auditu tcque ac visu, et species amoris in phantasiam recipiunt sola 
 
 relatione. ' Picolomineus grad. 8. c. 38. "^Lips. cent. 2. epist. 22. Beautie's Encomions. fPropert. 
 
 8 Amoris primum gradum visus habet, ut. aspiciat rem amatara. h Achilles Tatius lib 1. Forma telo 
 
 quovis acQtior ad inferendnm vulnus, perque oculos amatorio vulneri aditura pateraciens iu animuni peiietrat. 
 i In tota rerum natura nihil forma diviuius, nihil angiistius, niltil pretiosius, cujus vires hinc facile intelli- 
 guutur, &C. k Christ. Fonseca. IS. L. ^ Bruys prob. U. de forma fe Lucianos. 
 
508 Love-Melamlidy. [Part. 3. Sec. 2. 
 
 divine, serene, happy, &c. And of all mortal men they alone (° Calcagninus 
 holds) are free from calumny ; qui divitiis, magisiratu et gloridflorent, injurid 
 lacessimus, we backbite, -wrong, hate renowned, rich, and happy men, we repine 
 at their felicity, they are nndeserving 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 sei-ve them than com- ■. 
 maud others, and account ourselves the more beholding to them, the more ser- 
 vice they eajoia 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 oforinose adoks- 
 cens (as that eloquent Phavorinus breaks out in '^ Stobeus), die A utiloque, ma- 
 vius nectare loqueris; die d TelemacJie, vehementiiis Ulyssediois; die Akibiadea 
 utcunque ebrius, libentius tibi licet ebrio auscultabiTnus. " Speak, fair youth, 
 speak Autiloquus, thy words are sweeter than nectar, speak Telemachus, 
 thou art more powerful than "Ulysses, speak Alclbiades though drunk, we will 
 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 impudence 
 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 enim facile de his quos plurimum diligimus, turpitu- 
 dinem suspkaniur, for hearing, sight, touch, &c., our mind and all our senses 
 are captivated, omnes sensusformosus ddeetat. Many men have been prefened 
 for their person alone, chosen kings, as amongst the Indians, Persians, Ethi- 
 opians of old ; the properest man of person the country could affijrd, was elected 
 their sovereign lord ; Gratior est pulchro veniens e corpore virtus, "^and so have 
 many other nations thought and done, as ^ Curtis observes : Ingens eiiini 
 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 superemiuent. Agis, king 
 of Lacedsemon, 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 a suis rdictus, squalidus et miser, a poor 
 foi-saken child, should ever come to be pope of Rome? But why was it! 
 JUrat acri ingenio, facundid expeditd, de.ganti corpore, facieque loetd ac hilwri 
 (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 own," and that carried it, 
 for that he was especially advanced. So " Saul was a goodly person and 
 a fair." Maximinus elected empei'or, &c. Branchus the son of Apollo, whom 
 he begot of Jance, Succron's daughter (saith Lactantiu.s), when he kept King 
 Admetus' herds in Thessaly, now grown a man, was an earnest suitor to his 
 mother to know his father; the nymph denied him, because Ai^oUo had con- 
 juredhertothe contrary ; yet overcome by his importunity at last she sent him to 
 his father J when he came into Apollo's presence, malas Dei reverenier osctdatus, 
 
 '^ Lib. de calumnia. Formosi Calurania vacant; dolemus alios meliore loco posltos, fortunam nobis nover- 
 cam iljis, &c. o Invidemus sapien tibu.^, juatis, nisi beneficiis assidu^ amorem extorquent ; solos formosoa 
 
 amamus et primo velut aspectu benevolentia coiyungimur, et cos tanquam Deos coliraxis, libentius iis sem- 
 mus qiiam allis imperamus, majoremque, &c. P Formas majestatem Barbari vei'entur, nee alii majoves 
 
 quaiu quibus oximia forma natnra donata est, Herod, lib. 6. Curtius 6. Arist. Polit. «Serm. 63. Plutarell. 
 vit. ejii!-. Brisonius Strabo. ''" Virtue appears move gracefully in ft lovely personage." " Lib. 5 
 
 maaiiovumque operum non alios capaces putant quam quos eximia specie natura donavlt. ' Lib. do vili' 
 
 puntiucum. Bom. n j;^ii,_ 2. cap. 6. 
 
Mem. 2. Subs. 2.] Causes of Love- Melancholy. 509 
 
 he 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. vis superba formm, a 
 goddess beauty is, whom the very gods adore, nam puWiros dii amant ; she is 
 Amoris domina, love's harbinger, love's loadstone, a witch, a charm, &0. 
 Beauty is a dower of itself, a sufiicient patrimony, an ample commendation, an 
 accurate epistle, as ^ Lucian, ^ Apuleius, Tiraquellus, and some others conclude. 
 Imperio dignafm'ina, beauty deserves a kingdom, saith Abulensis, paradox 2. 
 cap. 110. immortality ; and ^ " more have got this honour and eternity for their 
 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, Ksephestion dear to Alexander, Antinous to 
 Adrian. Plato calls beauty for that cause a privilege of nature. Nature gau- 
 dentis opus, nature's master-piece, a dumb comment ; Theophrastus, a silent 
 fraud ; still rhetoric, Carneades, that persuades without a speech, akingdom 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, quud facerent homines qurn pirceci- 
 perent, because men wei-e 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 
 n)eQ of Greece erected at Delphos a golden image with infinite cost, to the 
 etern:i! memory of Phryne the courtezan, as iElian relates, for she was a most 
 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 Dariiis, his 
 princes and noblemen. " Kings sit still and command sea and land, &c., all 
 piy 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, andall 
 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, 
 and bring all their gains to women, steal, fight, and spoil for their mistress's 
 sake. And no king so strong, but a fair won^an is stronger than he is. "All 
 things " (asbhe proceeds) "fear to touch the king; yet I saw him and Apame 
 his concubine, the daughter of the famous Bartacus, sitting on the right hand 
 of the king, and she took the crown oflf 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 ; '^Forma vincit 
 armatos, ferrum pulchritudo capiivat ; vincentur specie, qui non vincentur 
 prcelio. And 'tis a great matter saith '^Xenophon, "and of which all fair 
 persons may worthily brag, that a strong man must labour for his living if he 
 wiU have aught, a vaHant 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. amOTuin c. 2. de magia. Lib 2. connub. cap. 27. Virgo formosa et si oppidb pauper, abundfe est 
 dotata. y Isocrates plures ob formaiu immortalitatem adepti sunt quam ob reliquas omnes vii-tutes. 
 
 2 Lucian Tom. 4. Cliori amnion. Qui pulchri, merito apud Deos et apud homines honore affecti. Muta com- 
 mendatio, quavis epi&toia ad commendandum efificacicr. ^ Lib. 9. Var. hist, tanta formie elegantia ut ab 
 
 eanuda, &c b Esdras, iv. 29. c Qrjgen horn. 23. in Numb. In ipsos tyrannos tyrannidem exercet. 
 
 d Dlud certe magnum ob quod gloriari possunt fonnosi, quod robustos necessarium sit laborare, fortemperi- 
 cBlis se objicere, sapieutem, &c 
 
610 • Love-Mdancholy. [Pari. 3. Sec. 2. 
 
 with ease, he compassetli his desire withoiit any pains-taking :" God and men 
 heaven and earth conspire to honour hiin ; 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 Eosamond insult 
 over King Henry the Second. 
 
 " h I was so fair an object ; 
 
 Whom fortune maOe my kins, my love made subject; 
 He found by proof the privilege of beanty, 
 That it had power to countermand all duty." 
 
 It captivates the very gods themselves, Morosiora numina, 
 
 " i Deus ipse deorum 
 
 Faetus ob banc formam bos, equus, imber, olor." 
 
 And those mali genii are taken with it, as '^I have already proved. Formo- 
 smn 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. For when as Troy was taken, and 
 the wars ended (as Clemens 'Alexandrinus 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 lier 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 hehetantur 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, thab 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 ofiice, than give sentence against the majesty of beauty ? Such prero- 
 gatives have fair persons, and they alone are free from danger. Partheno- 
 pffius was so lovely and fair, that when he fought in the Theban wars, if his 
 face had been by chancebare, no enemy would ofier to strike at or hurt him, 
 such immuuitieshath beauty. Beasts themselves are moved with it. Sinalda 
 was a woman of such excellent feature, "^and a queen, that whenshe was to be 
 trodden on by wild horses for a punishment, " the wild beasts stood in admi- 
 ration of her person, (Saxo Graramaticus, lib. 8. Dan. hist.) and would not hurt 
 her." Wherefore did that royal virgin in " Apuleius, when she fled 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 procoformoso reddideris, quas tibi gratias, quos honores habebo, 
 quos cibos exhibeho ? " She would comb him, dress him, feed him, and trick 
 him every day herself, and he should work no more, toil no moi-e, but rest and 
 play, <kc. Ajid besides she would have a dainty picture drawn, in perpetual 
 remembrance, avirgin riding upon an ass's back with this motto, J sino vectore 
 regia virgo fugiens captivitatem ; 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 habet ad commendandam forma, qnam accurate scripta epistola Arist f Eeliodor 
 
 lib. 1. 8 Knowles. hist. Turcica. h Daniel in complaint of Rosamond. i Stroka filiua Enie "The 
 
 Kmg of theEodson accoimt of this beauty became a bull, a shower, a swan" kSect 2 Mem 1 Sub 1 
 1 Stromatmn 1, post captam Trojam cum impetu ferretur ad occidendam Ilelenam, stupor'e adeo n'nlchri- 
 tudmis con-eptus nt ferrum excideret, &c. m TantK forma; fuit ut cum vincta loris feris expoaita foret 
 equorum calcibus obterenda, ipsis jumentis admirationi fuit j tedere noluerunt " Lib 8 mules " " If 
 you will restore me to my parents, and my beautiful lover, what thanks, what honour shall i owe vou. what 
 provender shall I not supply you?" *"»<; ^'uu, num. 
 
Mem. 2. Subs. 2.] 
 
 Beauty a Cause. 
 
 511 
 
 taken witli her beauty ; for he did often ohliquo eollo pedes puellm decor os hasiarc, 
 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, exuUans alacriter et super- 
 biens, (fee, but that such as mine author snpposeth, he was in love with his 
 master? dixisses ipsum equum pulchrum intelligere pulchram domine formam ? 
 A fly lighted on "^ Malthius' cheek as he lay asleep; but why? Not to hurt 
 him, as a parasite of his, standing by, well perceived, non ul pungeret, sed ut 
 oscularetur, but certainly to kiss him, as i-avished 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 shoiilder, I think sure it was to kiss it. When Venus 
 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 ahoiit her legs to make her stay, 
 And aU did covet her for to embrace. " 
 
 Acr ipse amore inficitiir, as Heliodorus holds, the air itself is in love : for 
 when Hero played upon her lute. 
 
 " t The wanton air in twenty sweet forms danc't 
 After her fingers," 
 
 and those lascivious winds stayed Daphne when she iled from Apollo j 
 
 ■ " ^ nudahant corpora venti, 
 
 Obviaque adversas vibrabant Hamina vcstes." 
 
 Boreas Ventus loved Hyacirithus, and Orithya Ericthon's daughter of Athens; 
 vi rapuit, &c., he took her away by force, as she was playing with otlier 
 wenches at Ilissus, and begat Zetes and Galias his two sons of her. That seas 
 and waters are enamoured with this ourbeaitty, is all out as likely as that of 
 the air and winds j 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 hira." 
 
 The ''river Alpheus was in love with Arethusa, as she tells the tale herself, 
 
 " viridesque manu siecata capillos, 
 
 Fluminis Alphei veteres recitavit amores; 
 Pars ego Nympharum," y Ac. 
 
 When our Thame and Isis meet 
 
 ' ^ Oscula mille sonant, connexu hrachia 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 idolati'y in this kind, of looking-glasses, that have been rapt 
 in love (if you will believe "'poets), when their ladies and mistresses looked on 
 to dress them. 
 
 ' Et si non habeo sensura, tua gratia sensum 
 Exhibet, et calidi sentio amca-is onus. 
 Dirigis hue quoti^s spectantia lumina, tiamma 
 Succendunt inopi saucia membra miliL" 
 
 " 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, 
 Metljinks my wounded members live and bum." 
 
 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 whethei-, but fired it was by 
 rejoort, and of a cold bath that suddenly smoked, and was very hot when 
 naked Coelia came into it, '^Miramur quia sit tantus et unde vapor," " &c. But 
 
 PiEtliiop. I. 3. lAtheneus, lib. 8. ' Apuleius Aur. asino. ^Shakspeare t Marlowe. 
 
 "Ov, Jlet. 1. ^Ov. Met. lib." 5. y "And with her hand wiping off the drops from her gieen 
 
 tresses thus began to relate the loves of Alpheus. I was formerly an Achaian nymph," &c. ^ Leland. 
 
 " Their I'ps resound with thousand kisses, their arms are pallid with the close embrace, and their necks arc 
 mutually entwined by their fond caresses. " " Angerianus b Si longe aspiciens hsec urit lumine 
 
 divos atque homines prope, cur urere Una acquit ? Angerianus, " " We wonder how great tlie 
 
 lionour and whence it comes." 
 
512 Love-Melancholy. [Part. 3. Sec. 2. 
 
 of all the 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 feU in 
 love with the object. Many more such could I relate which are to be believed 
 with a poetical faith. So dumb and dead creatures dote,^but men are mad, 
 stupified many times at the first sight of beauty, amazed, ° as that fisherman 
 in Arist^netus, 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 mihL 
 
 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 ''Ooelius 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 very 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, the other dies." 
 
 'Heliodoms, 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, Corebus to Troja. 
 
 ' mis Trojam qui forte dlcbus 
 
 Venerat insano Cassandrifi inseasus amore," 
 
 " who inflamed with a violent passion for Cassandra, happened then to be in 
 Troy." King John of France, 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 Proserpiue; 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; edenim venustatejuit, ui 
 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 loclis keptfdst, 
 Yet love breaks throui;h, and picks them all at last." 
 
 When fair ^ Hero came abroad, the eyes, hearts, and afiections of her spec- 
 tators were still attendant on her. 
 
 " ^ Et medios inter vultus snpereminet omnes, I " ^ So far above the rest fair Hero shined, 
 
 Perque urbem aspiciunt venientem numinis instar." [ And stole away the enchanted gazer's mind." 
 
 d Idem Anger. ^ Obstupuit mirabundus membroi-um elegantiam, & c. Ep. 7. f Stobjfius fe grseco. 
 
 " My Umbs became relaxed, I was overcome fi-om head to foot, all self-possession fled, so great a stupor over- 
 burdened my mind." e Parum abfuit quo minus uaxum ex homine taclus sum, ipsis statuls immobilioreia 
 me fecit. b Veteres Gorgonis fabulam confinxerunt, eximiQm form£e decus stupidos reddens. i Hor. 
 
 Ode -i. k Marios Hero. 1 Aspectum virginls sponte fagit insanus fere, ct irapossibile existinjans ut 
 
 simul eam aspicere quia possit, et intra temperantiaa metas se continere. ™ Apuleius, 1. 4. Multi mor- 
 
 tales longis itineribus, Ac. "Mic. Gerbel. 1. 5. Achaia. "I. Seeundusbasionim lib.' P Mueaius 
 
 iUa autem bene morata, per sedem quocunque yagabatur, sequestem mentem habebat, et oculos el coida 
 Yirorum, 1 Uomer. ^ Marlowe. 
 
Mem. 2. Subs. 2.] Beauty a Cause. 51.3 
 
 ° Wlien Peter Aretine's Lncretia came first to Rome, and that the fame of her 
 beauty, ad urbanarivin deliciarum sectatores venn-at, nemo non ad videndam earn, 
 &c. were spread abroad, they came in (as they say) thick and threefold to see her, 
 and hovered about her gates, as they did of okl to Lais of Corinth, and Phryne 
 of Thebes. ^ Ad cujusjacvit Orcccia 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 Oritias 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 ^formarum spectatores 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 Androcles liis uncle made in Pirseo at Athens, when he sacri- 
 ficed to Mercury, so stupified the guests, Dineas, Ai-istippus, 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, Deipnosopliist, lib. 13. 
 cap. 7, holds it not such indignity for the Trojans 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 praastantissima forma, 
 Kil 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, ^Suaviolum Stygia sic te de valle reducet, &c. Great Alexander 
 married Eoxane, a poor man's child, only for her person. ' 'Twas well done 
 of Alexander, and heroically done; I admire hiiu for it. Orlando was mad for 
 Angelica, and who doth not condole his mishap ? Thisbe died for Pyramus, 
 
 s Pemodidascalo dial. Ital. Latin, donat. & Gasp. Barthio Germano. t Propertius. " Vestinm 
 
 splendore et elegantia, ambitione incessfis, donis, cantiJcnis, &c.. gi-atiam adlpisci. ^Pra3 caatciia 
 
 corporis proceritate et egregia indole mirandus apparebat, caBteri autem capti ejus amore vldebantur, (fee. 
 yAristajnetus. ep. 10. ^Tom. 4. Dial, meretr. respiciontes et ad forniam ejus ob^tiipescentes. ain 
 
 Cliaridemo; sapientise merito pulchilturlo prjefertui' et opibus. b Indignum nihil est Troas fortes et 
 
 Aciiiros tempore tam longo peipessos esse labore. " Diuna qiiidem fades pro qua vol obiret Achilles, vel 
 
 Priamus, belli causa probanda fuit. Proper, lib. 2. d Ccecns qui Helense formam oarpserat « Those 
 
 mutinous Turks that murmured at Mahomet, when they saw Irene , excused bia absence. Knowls. fin 
 
 laudem HelensB erat. 8 ApuL miles, lib. 4. h Secun. baa. 13. iCurtius, 1, 1. 
 
 2i, 
 
514: Lmie-Mddnchohj. [Part. 3. Sec. 2 
 
 Dido for ^neas ; wlio doth not weep, as (before his conversion) i^ Austin did 
 in commiseration of her estate ! she died for him ; "methinks (as he said) I 
 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 I By 
 sight : the eye betrays the soul, and is both active and passive in this business; 
 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. Ut 
 vidi ut peril. ™Mars vkkt hano, visamque cupit. Shechem saw Dinah the 
 daughter of Leah, and defiled her, Gen. xxxiv. 3. Jacob, Rachel, 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. Viderwnt oculi, rapuerunt pectora flamince; 
 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." Gerson, Origen, and some others, contended 
 that Christ himself was the fairest of the sons of men, and Joseph next unto 
 him, speciosus prae filiis hominum, and they will have it literally taken : his 
 very 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, filice 
 decurrerent per mururn, 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 
 OuUen. °P. Morales the Jesuit saith as much of the Virgin Mary. Antony 
 no sooner saw Cleopatra, but, saith Appian, lib. 1, he was enamoured of her. 
 P Theseus at the first sight of Helen was so besotted, that he esteemed himself 
 the happiest man in the world if he might enjoy her, and to that purpose 
 kneeled down, and made his pathetical prayers unto the gods. "^Charicles, by 
 chance, espying that curious picture of smiling Venus naked in her temple, 
 stood a great while gazmg, as one amazed; at length, he brake into that mad 
 passionate speech, " fortunate god Mars, that wast bound in chains, and 
 made ridiculous for her sake!" He could not contain himself, but kissed her 
 picture, I know not how oft, and heartily desired to be so disgraced as Mari 
 was. And what did he that his betters had not done before him ? 
 
 — "^atque aliquis de diis non tristibns optat 
 
 Sic fieri turpis " ■ 
 
 When Venus 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 Jupiter, 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, 
 none so forcible as sight. Forma Briseis mediis in arinis movit Achillem, 
 Achilles was moved in the midst of a battle by fair Briseis, Ajax by Tecmessa ; 
 
 kConfesai. ISeneea, amor in oculis oritur. ™0yid. Fast. Tlutarcli. " Lll). de pnlchrili 
 
 JesuetMariffi. P Lucian Charidemon supra omnes mortales felicissimum si liaefrai posset' ^Luciaii 
 
 amor, Insanum quiddam ac fuiibundum exclamans. fortunati«ime deonim Mars qui propter lianc 
 yinctus iuisti. ^ Qi. Met 1. 3. » Omnei dii complexi sunt, et in u.xorem sibi petieront, Nat. 
 
 Comes de Venere. t ut cum lux noctis affulget, omnium oculos incurrit: sic Antiloquus, &c 
 
Mem. 2. Subs. 2.] Beauty a Cause. 515 
 
 Juditli captivate! that great Captain Holoferaes : Dalilab., Samsou ; Rosa- 
 mund, "^Heuiy the Second; Roxolana, Solym£|,n the Mignificent, (fee. 
 
 Ktti Truf JtaXn Ti; oufl-a,'' 
 
 "A fair woman OTercomes fire and sword." 
 
 "y Nought under heaven so strongly doth allui'e 
 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 theii* m.Qiliaess, 
 
 Driven with the power of an heart-burning eyo, 
 And lapt in flowers of a golden tress, 
 That can with melting pleasure mollify 
 Their liarden'd hearts inur'd to cruelty." 
 
 Citiphon ingenuously confesseth, that he no sooner came in Leucippe's 
 presence, but that he did corde treniere, et oo tills lasoiviils intueri ; "he was 
 wounded at the first sight, his heart panted, and he could not possibly turn his 
 eyes from her. So doth Calysiris in Hehodorus, 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 : "'I 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 J 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, Intactus nullis ante cupidinibus, was far in love, and quite 
 overcome upon a sudden Fictus sum faleor a Bapknide, <fec. I confess I 
 am taken, 
 
 " d Sola hjec inflexit sensus, animumque labentem 
 Impulit" ■ 
 
 I could hold out no longer. Such another mishap, but worse, had Stratoclea 
 the physician, that blear-eyed old man, muco plenus (so e Prodromus describes 
 him) ; he was a severe woman's-hater all his life, foscla et contunie/iosa semper 
 infaeminas profatus, a bitter persecutor of the whole sex, humanas aspides et 
 viperas appellebat, he forswore them all still, and mocked them 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 MyrUla, 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 silis occasum, 
 minus expectare posset ( a terrible, a monstrous long day), he could not stay till 
 it was night, sed omnibus insalutatis in thalainum 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. IsTo, saith^Lucian of his mistress, she is so fair, that if thou 
 dost but see her, she will stupiiy thee, kill thee straight, and, Medusa Uke, 
 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 
 
 ^Delevit omnes ex animo mnlieres. ^ Jfam vincit et vel ignem, ferrumque si qua pulchra est. Anacreon, 2 
 y Spenser in his Faerie Queene. ^Achilles Tatius, lib. 1. ^ Statiui ac eam contemplatus sum, occidi ; 
 
 oculos a virgine avertere conatus sum, sed illi repugnabant, bPudet dicere, non celabo tamen. Memphim 
 veniens me vicit, et coutinentiam expugnavit, quam ad senectutem usque servaram ; oculis corporis, &c. 
 '^ Xunc primum circa banc anxius animi hsereo. Aristaenetus. ep. 17. dVirg^n. 4. "She alone hatb 
 
 captivated my feelings, and fixed my wavering mind." ^ Amaranto dial. fComasque ad speculum 
 disposuit s Imag. Polistrato. Si illara saltern intuearis, statuis immobiliorera te faciet : si conspexeris 
 eam, non relinquetur facultas oculos ab ea amovendi ; abducct te alligatum quocunque voluerit, ut fecraai 
 ad se trahere ferunt adamantem. 
 
516 Love-Mdancholy. [Part. 3. Sec. 2. 
 
 amazed at iEneas' presence ; Ohstupuit prima aspectu Sidonia Dido ; and as 
 lie feelingly verified out of Ms experience j 
 
 " h Qnam ego postquara viai, non Ita amavl ut sani Solent i "I loVd her not a^ others soherly 
 
 Homines, sed eodem pacta ut insani solent." 1 But as a madman rageth, so did I. 
 
 So Maseus of Leander, nusquam lumen detorquet ah ilia; and ' Chaucer of 
 Palamon, 
 
 He cast his eye upon Emilia^ 
 
 And thereyrith he blent and cried ha,.ha, 
 
 As though he had been stroke unto the hearla. 
 
 If you desire to know more particularly what this beauty is, how it doth 
 Influere, how it doth fascinate (for, as all hold, love is a fascination), thus in 
 brief "i^This comeliness or beauty ariseth from the dae 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, Petrouius Oatalectes, 
 Heliodoras Chariclia, Tacius Leucippe, Longa Sophista's Daphnis and Cloe, 
 Theodorus Prodromushis Rhodanthes, Aristfenetus and Philostratus Epistles, 
 Balthasar Castilio, lib. 4 de aulico. Laurentius, cap. 10, de melan. jEneaa 
 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 estformosa mulier cujus cruslaudatur 
 et brachium, sed ilia cujus simul universa/acies adtnirationem 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 formce fades, the face is beauty's tower ; and though the other 
 parts be deformed, yet a good face carries it (fades non uxor amatur), that 
 alone is most part respected, principally valued, delidis suisferox, and of itself 
 able to captivate. 
 
 "I Urit te Glycevffi nitor, 
 Urit grata protervitas, 
 Et vultus nimiimi lubricus aspicL" 
 
 " Glycera's too fair a face was it that set him on fire, too fine to be beheld." 
 When ™ Ohferea saw the singing wench's sweet looks, he was so taken, that 
 he cried out, fadem pulchram, deleo omnes dehinc ex animo mulieres, tcedet 
 quotidianarum harum formaruin ! "0 fair face, I'll never love any but her, 
 look on any other hereafter but her j 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 .^neas's countenance ravished Queen 
 Dido, Os humerosque Deo similis, he had an angelical face. 
 
 " o O sacros Tultus Baccho vel Apolline dignos, 1 " sacred looks, befitting majesty, 
 
 Quos Tir, nuos tutb foemina 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 alone 
 sufficient to enamour. A high brow like unto the bright heavens, cceli pul- 
 cherrimaplaga, Frons ubi vivit honor, frons ubi ludit amor, whiteand smooth 
 like the polished alabaster, a pair of cheeks of vermUion colour, in which love 
 lodgeth ; °Ainor qui mollibm genis puellce pernoctas : a coral lip, suaviorum 
 delubrum, in which Basia miile patent, basia mille latent, "A thousand appear, 
 as many are concealed;" gratiarum sedes gratissima; a sweet-smelling flower, 
 
Mem. 2. Subs. 2.] Beauty a Cause. 517 
 
 from whicli bees may gather boney, ^ Mell'degm volucres quid adhuo cava thyma 
 rosasque, &c. 
 
 " Omnes ad dominos labra venite me33, 
 Ilia rosas spirat," &c. • 
 
 A wbite and round neck, that via lactea, dimple in cbe cbin, black eye-brows, 
 Cupidinis arcus, sweet breatb, wbite and even teetb, wbicb some call tbe sale- 
 piece, a fine soft round pap, gives an excellent grace, '^ Quale decus tumidis 
 Pario de marmore ma7nmis .'" "^and make a pleasant valley lacteum sinum, 
 between two chalky bills, Sororiantes papillulas, et ad pruritum frigidos ama- 
 tores solo aspectu excitantes. Unde is, ^ Forma papillarum quain fait apta 
 prenii J — Again Urebant oculos durce stantesque mamillm. A flaxen hair ; 
 golden hair was even in great account, for which Virgil commends Dido, Non- 
 dum sustulerat flavum Proserjnnina crinem, Et crines nodantur in aurum. 
 ApoUonius (Argonaut, lib. 4. Jasonisjlava comaincendit cor Medece) will have 
 Jason's golden hair to be tbe main cause of Medea's dotage on bim. 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 : Pulchriooma Yenus, 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, 
 Brisds, Polixena, &c. Jlavicomce omnes, 
 
 ' and Hero the fair, 
 
 Wliom young Apollo courted for her hair.'' 
 
 Leland commends Guither a, King Arthur's wife, for a fair flaxen hair : soPaidus 
 ^miliua sets out Clodeveus, that lovely king of Prance. ^ 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 badhaii'ed, 
 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, vibrantes ad gratiam crines, et tot orbibus in captivitatem Jlexos, to 
 adorn their heads with spangles, pearls, and made-flowers; and all courtiers 
 to efiect 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 bis nest, and 
 under whose shadow all loves a thousand several ways sport themselves." 
 A little soft hand, pretty little mouth, small, fine, long fingers, Gratim qum 
 
 digitis 'tis that which Apollo did admire in Daphne, laudat digitosque 
 
 manusque; a straight and slender body, a small foot, and well-proportioned 
 leg, hath an excellent lustre, '^Cui totumincumbit corpus uti fundamento cedes. 
 Clearchus vowed to his friend Amyander in ''Aristseuetus, that the most attrac- 
 tive part in bis mistress, to make him love and like her first, was her pretty 
 leg and foot : a soft and wbite skin, &c. have their peculiar graces, "Nebula 
 haud 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 Pyracmcm, 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 
 
 PJo. Secnndnsbas. 19. <I LoechasuB. rj^jandus Vallis amcenissima 6 duobus montibns composita 
 
 niveis. s Oyid. t FoL 77. DapsUes hilares amatores, &o. " When Cupid sleiit. Csesariem auream 
 
 haben'tem, ubi Psyche vidit, mollemque ex amhroaia cervjcem inspexit, crines crispos, puriJureas genas caii- 
 didasque, &c. Apuleius. -^In laudem calvi ; splendida coma quisque adulter est; alllcit aurea coma, 
 
 y Venus ipsa non placeret comis nudata, capite spoliata, si qualis ipsa Venus cum fuit Virgo omui gratiarum 
 choro stipata, et toto cupidinum populo concinnata, baltheo suo cincta, cinnama fragrans, et balsama, si calva 
 proceaserit, placere non potest Vulcano suo. ^ Arandus. CapilU retia Cupidinis, sylva cffidua, in qua 
 
 nidiflcat Cupido, sub cujus umbra amores mille modis se exercent. "Theod. Prodromus Amor. lib. 1. 
 
 b Epist 72. Ubi pulchram tiWam, bene compactum tenuem<iue pedem yidi. " Plaut. Caa. d Claudua 
 
 optime rem agit. 
 
518 Love-Melancholy. [Part. 3. Sec. 2. 
 
 Venus; for he 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 
 calent (as maiiy 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,^ (fee, like that huntsman Meleager in Philo- 
 Btratus, 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, 
 Aloibiades, 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 
 philosophers 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 fools ; for 
 suppose they had her where they wished, what would they 'first seek? Yet 
 this notwithstanding I do easily grant, neque quis vestrum negaverit opinor, 
 all parts are attractive, but especially ^ the eyes,^ 
 
 " vldet 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 flammeolis herae 
 Vidl insidentem, credite poster!,. 
 Fratresque circum ludibundos 
 Cum pliaretra volitare et area," 
 
 " I saw Love sitting in my mistress' eyes 
 Sparkling, believe it all posterity, 
 And his attendants playing round about, 
 Witb bow and arrows ready for to fly.* 
 
 Soaliger calls the eyes, "°Cupid's arrows; the tongue, the lightning of love; 
 the paps, the tents :"P Balthasar Castillo, the causes, the chariots, the lamps 
 of love, 
 
 " romula luraina stellis, I " Eyes emulating stars in light, 
 
 Lnmina qute possent soUicitare deos." 1 Enticing gods at tbe first sight ; " 
 
 Love's orators, Petronius. 
 
 •*0 blandos oculos, et o facetos, 
 Et quadam propria nota loquaces 
 Illic|est Venus, et leves amores, 
 Atque ipsa in medio sedet voluptas.** 
 
 " sweet and pretty speaking eyes. 
 Where Venus, love, and pleasure lies." 
 
 Love's torches, touch-box, napthe and matches, iTibullus. 
 
 *' lllius ex ocnlis quum vult exurere dives, I " Tart Love when he will set the gods on Are, 
 
 Accendit geminas lampades acer amor." \ Lightens the eyes as torches to desii'e." 
 
 Leander, at the first sight of Hero's eyes, was incensed, saith Mussbus. 
 
 * Simul in 'oculorum radiis crescebat fas amorum, 
 Et cor fervebat invecti ignis impetu ; 
 Pulchritude enim Celebris immaculatse fceminse, 
 Acutiur hominibus est veloci sa^itta. 
 Oculus verb via est, ab oculi ictibus 
 Vnlnus dilabitur, et in priecordia viri manat." 
 
 '* Love's torches 'gan to bum (irst in her eyes. 
 And set his hejrt 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 eyes, and causeth such a cruel smart." 
 
 ^ FoL 5. Si servum viderint, aut fiatorem altius cinctum, ant pulvere perfusum, aut histrionem in scenam 
 
 traductum, &c. f Me pulchra fateor carere forma, verura lueulenta nostra est. Petronius CatAl. de Priapo. 
 
 B Galen. h Calcagninus Apologis- Quie pars maxime desiderabilis 1 Alius ftontem, alius genas, Ac 
 
 i Inter ftEraineum. t Hensius. I Sunt enim oculi. prfficipuie pulchritudlnis sedes. lib. 6. m Amoris 
 
 hami, duces, judices et indices qui momento insanos sanant, sanos insanire cogunt, oculatissimi corporis 
 eicubitores, quid non agunt ? Quid non cogunt ? nQcelli carm. 17. cujus et Lipsius epist. quaest lib 3 
 
 cap. 1 1 . memimt ob elegantiam. <> Cyntliia prima suis miserum me cepit ocellis, contactum nullis ante 
 
 cbpidinibus. Propert. I. 1. PIncatalect « De Sulpicio, lib. 4. ' Pulchritude ipsa per ocoultos 
 
 radios in pectus omantis dimanans amatse rei formam insculpsit, Tatius, 1.5. t^ tr 
 
Mem. 2. Subs. 2.] Beauty a Cause. 519 
 
 *A modern poet brings in Amnon complaining of Thamar, 
 
 " et me fiiscino 
 
 Occidit illc lisus et formse lepos, 
 
 Ille nitor, ilia gratia, et verus decor, 
 
 Ilia; asmulantes purpuram, et ^ rosas ^enje, 
 
 Oculique vinctiBque aureo nodo c mje." 
 
 " It was ttiy beauty, 'twas thy pleasing smile, 
 Tlay grace and comeliness did me beguile ; 
 Thy rose-like clieeks, and unto purple fair 
 Thy lovely eyes and golddn knotted hair." 
 
 *Philostratus Lemnius cries out on bis mistress's basilisk eyes, ardentes faces, 
 ttiose two burning glasses, they bad so inflamed bis soul, tbat no water could 
 quencb it. " Wbat a tyranny (saitb be), wbat a penetration of bodies is tbis ! 
 tbou drawest with violence, and swallowest me up, as Cbarybdis dotb sailors 
 witb tby rocky eyes : be tbat falls into tbis gulf of love, can never get out." 
 Let tbis be the corollary tben, tbe strongest beams of beauty are still darted 
 from tbe eyes. 
 
 * ^ Nam qnis lamina tanta, tanta 
 Posset lumlnibus suis tueri, 
 Non statim trepidansque, palpitansque, 
 Prje desiderii sestuantis aura ? " &c 
 
 ' For who such eyes with his can see, 
 And not forthwith enamour'd be ! " 
 
 And as men catcb dotterels by putting out a leg or an arm, witb those mutual 
 glances of tbe eyes they first inveigle one another. ^Oynthia prima suis mise- 
 rum me cepit ocellis. Of all eyes (by tbe way) black are most amiable, 
 enticing and fairer, which the poet observes in commending of bis mistress. 
 "^ Spectandum nigris oaulis, nigroque capUlo," which Hesiod admires in bis 
 Alcmena, 
 
 " 2 Cnjus h vertice nigricantibus oculls [ *' 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 bis Milsene nigra oculos formosa mihi.. ''Homer useth 
 
 tbat epithet of ox-eyed, in describiug Juno, because a round black eye is tbe 
 best, tbe son of beauty, and farthest from black the worse : which ''Polydore 
 Virgil taxeth in our nation : Angli utplurimum 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 tbe other 
 side Spanish ladies, and those '^Greek dames at this day, for the blackness of 
 their eyes, as Porta doth his Neapolitan young wives. Suetonius describes 
 Julius Caesar to have been nigris vegetisque oaulis 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 wbat means beauty dotb fascinate, be- 
 witch, as some bold, and work upon the soul of a man by the eye. For 
 certainly I am of tbe poet's mind, love dotb bewitch and strangely change us. 
 
 * ® Ludit amor sensus, oculos perstringit, et aufert 
 Liberlatem animi, mira nos fascinat arte. 
 Credo aliquis d«mon subiens prjecordia flamraam 
 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 cur souls from th> 
 
 Heliodorus, lib. 3. proves at large, ^that love is witchcraft, "it gets in at our 
 eyes, pores, nostrils, engenders tbe same qualities and affections in us, as were 
 in tbe party whence it came." Tbe manner of the fasciuation, as Ficinus 
 10. cap. com. in Flat, declares it, is thus: "Mortal men are then especially 
 bewitched, when as by often gazing one on the other, they direct sight to 
 sight, join eye to eye, and so driak and suck in love between them; for the 
 beginning of tbis disease is tbe eye. And therefore he that bath a clear eye, 
 though be be otherwise deformed, by often looking uponhim, willmakeone mad, 
 and tie him fast to him by the eye." Leonard. Varius, lib. 1. cap. 2. defas- 
 
 * Jacob Cornelius Amnon. Tragsed. Act. 1. sc. 1. ^ Rosec formosarum oculis nascuntur, et hilaritas 
 
 vnltua elegantice corona. Fhilestratus deliciis. t Epist. et in deliciis, abi et oppugnationem relinque, quam 
 fiamma non extiDguit ; nam ab amore ipsa fiamma sentit incendium : quae corporum peneti-atio, quse tyraimia 
 hsec?&c. 1 Leecheus Panthea. ''Propertius. " The wretched Cynthia lirst captivates witli her 
 
 sparkling eyes." yOvid. amorum, lib. 2. eleg. 4. ^Scut. HercuL "' Calcagninus dial bniadl. 
 
 '^ Hist. lib. 1 d Sands' relation, foL 67. ^ llantuan. f Amor per oculos, nares, poros iniluena, 
 
 &c Mortales turn Bummopere fascinantm" quando frequentissimo intuitu aciem dirigentes, &c. Ideo si (juia 
 nitore poUeat oculorum, &c. 
 
520 Love-Melancholy. [Part. 3. Sec. 2. 
 
 cinat. telletli us, that by this mtervie\v, "^tlie purer spirits are infected," the 
 one eye pierceth through the other with his rays, which he sends forth, and 
 many men have those excellent piercing eyes, that, which Suetonius relates of 
 Augustus, their brightness is such, they compel their spectators to look off, 
 and can no more endure them than the sunbeams. ^Barradius, lib. 6. cap. 10. 
 de Harmonia Evangel, reports as much of our Saviour Christ, and 'Peter 
 Morales of the Virgin Mary, whom Moephorus 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 visiofit intra mitlendo, will make a doubt of this; but Ficinus proves it 
 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, menstrum 
 fcemince, out of Aristotle's problems, morboscB 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 Phjedrus 
 and Theban Lycias, "PLycias he stares on Phsedrus' face, and Phsedrus 
 fastens the balls of his eyes upon Lycias, and -with those sparkling rays sends 
 out his spirits. The beams of Phasdrus' eyes are easily mingled with the 
 beams of Lycias', and spirits are joined to spirits. This vapour begot in Phse- 
 drus' heart, enters into Lycias' bowels : and that which is a greater wonder, 
 Phsedrus' blood is in Lycias' heart, and thence come those ordinary love- 
 speeches, my sweetheart Phsedrus, and miue own self, my dear bowels. And 
 Phasdrus again to Lycias, O my light, my joy, my soul, my life. Phsedrus 
 follows Lycias, because his heart would have his spirits, and Lycias follows 
 Phsedrus, 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 foim- 
 tain of the river; as iron is drawn to that which is touched with a loadstone, 
 but draws not it again; so Lycias draws Phsedrus." 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 the woods : he asked the old man 
 what creatures they were, he told him fairies; after a while talking o6i«er, the 
 hermit demanded of him, which was the pleasantest sight that ever he saw in 
 his life 1 He readily replied, the two ^fairies he spied in the wilderness. So 
 that, without doubt, there is some secret loadstone in a beautiful woman, a 
 
 BSpiritus purioi-cs fascinantur, oculiis !i se radios emlttit, &o. h Lib do pvach Jea et Mar 
 
 1 Lib. 2. c 23. colore triticain referente, crine fl iva, acribus oculis. k Lippi solo intuim alios lippos 
 
 facmnt, et patet una cum radio vaporem corrupti sanguinis emanate, cujus contagione oculos spectantis 
 inflcitur. IVita ApoUon. m Comment, in Aristot, Probl. ^ sic radius a corde pericutientis 
 
 missus regimen proprmm repeat, cor vulnorat, per oculos etsanguinem inficit et spiritus subtUi ouadam vi 
 Castil. UD. 3. de aulico. " Lib. 10. Causa omnis et orJgo omnis prasentis doS tute es ^enfm tui 
 
 oculi, per meos oculos ad intima delapsi priecordia, acerrimum mels medulUs commovent incendiam ■ prmi 
 miserere tm causa pereuntis. P Lycias in Pliasdri vultum inhiat, Pliiedrus in ociJos L^Si s^iitilS^ 
 
 suorum defigit oculorum ; cumque scintillis, Ac Sequitur Phsedrus Lyciam. quia cor suunToetft sDi?it n^ 
 Pluedrum Lycias, quia spiritus propriam sedem postulat. Varum Lycii, ic. anLZL inQmtTi«Ti 
 
Mam. 2. Subs. 3.] Artificial AUuremenis. 521 
 
 magnetic power, a natural inbred affection, whicli moves our concupiscence, and 
 as be sings, 
 
 " Methinks I have a mistress 3'et to come, 
 And still I seek, I love, I know not -whom." 
 
 'Tis true indeed of natural and cbaste love, but not of this heroical passion, or 
 rather brutish burning lust of which we treat ; wespeak of wandering, wanton, 
 adulterous eyes, which, as ''he saith, "lie 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, Phsedrus' spirits may 
 so perniciously infect Lvcias' 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," ifeo. The spirits taken in, will not let him rest 
 that hath received them, but egg him on. "*-Idque jyetit corpus meizs uncle 
 estsaucia amove ; 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. Valleriola 
 lib. 2. observ. cap. 7. Valesius controv. Ficinus, Cardan, Labavius de cruentis 
 cadaveribus, &c. 
 
 SuBSECT. III. — Artificial allurements of Love, Causes and Provocations to 
 Lust ; Gestures, Clothes, Bower, &c. 
 
 Natukal beauty is a stronger loadstone of itself, as you have heard, a great 
 temptation, and pieroeth to the very heart; ^^ forma verecuiidce nocuit mihi 
 visa puellce ; but much more when those artificial enticements and provocations 
 of gestures, clothes, jewels, pigments, exornatious, 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 clebeat 
 plus arti an natures ? Whether natural or artificial objects be more powei-ful ? 
 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 shiue and cast his rays, it cannot be suppressed, which 
 Heliodorus feigns of Ohariclia, though she were in beggar's weeds : yet as it is 
 used, artificial is of more force, and much to be preferred. 
 
 ' ^ Sie dentata sibi vldotur jEgle, 
 Emptis ossibus Indicoque carnii ; 
 Sic qu£e nigrior est cadL-nte mofo, 
 Cenissata sibi placet Lychoiis." 
 
 "So toothless ^gle seems a pretty one, 
 Set out with new-bought teeth of Indy hone: 
 So foul Lychoris blacker than berry 
 Herself admires, now finer than eheiTy." 
 
 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 lasoiviousness, than 
 our women's clothes. " And I dare boldly affirm (saith he) that those glitter- 
 iag attires, counterfeit colours, headgears, curled hairs, plaited coats, cloaks, 
 
 "■ Castilio de aulico, I, 3. io\. 228. Ocu'.i nt milites in insidiis semper recubant, et snbito ad visum sagitlas 
 emittunt, «fcc. ^Nec rairum si reliquos morbos qui ex contagione nascuntur 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 tiian 
 
 that of favour. Bacon's Essays, ^Mailialis. y Multi tacite opinantur commercium iUud adeo frequens 
 
 cum harbaris nudis, ac presertim cum fceminis, ad Ubidinem provocare, at minus multo noxiaiUoi'um auditaa 
 quam nostrarum fceminarum coitus. Ausim asseverate splendidum ilium cultum, fucos, &c. 
 
522 Love-MpJanchohj. [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 bymanyother arguments, but I appea,l (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, <fec. 
 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, iii. 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 *Grerson 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 causeth 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 dulce subridens, constltit amcene ; et gratissimce 
 Gratiae deam propitiantes, &o. came in smiling with her gracious graces and 
 exquisite music, as if she had danced, et nonnunquoTn saltare solis ocidis, 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, 
 Anil force the world do homage to mine eyes." 
 
 The eye is a secret orator, the firsb 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 entertainment, before ever they had 
 conference : he asked her good will with his eyes ; she did suffragari, and 
 gave consent with a pleasant look. That f Thracian Ilodolphe was 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 animi index, but the eye of the 
 countenance, ^ Quid procacibus intuere ocellis 1 <&c. I may say the same of 
 smiling, gait, nakedness of parts, plausible gestures, &c. To langh is the 
 
 ^ Hanno. evangel, lib. 6. cap. 6. " Serm. de concep. viig. Physiognomia virginis omnes movet ad casti- 
 
 tatem. b 3. sent. d. 3. q. 3. minim, virgo fonnosissima, sed a netnine concupita. * Met 10. 
 
 d R.samona's complaint, by Sam. Daniel. »^neas SUv. i Heliodor. ). 2. Rodolphe Thracia tarn 
 
 inevltabili fascino instructa, tarn exacte oculis intaens attraxit, nt si in illam quis incidisset, fieri non posset 
 quin caperetiir. e Lib. 3. de providentia : Animi fenestra oculi, et onmis Improba cupiditas per ocelloa 
 
 tanqoam cauales introit h Buchanan, 
 
Mem. 2. Sabs. 3.] Artificial Allurements. 523 
 
 proper passion of a man, an ordinary thing to smile; but those counterfeit, 
 composed, afiected, 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. For if they see but a fair maid laugh, 
 or show a pleasant countenance, use some gracious words or gestures, they 
 apjjly it all to themselves, as done in their favour; sure she loves them, she 
 is willing, coming, &c. 
 
 " Stultus quando videt quod pulchra puelltila ridet, I " When a fool sees a fair maid for to smile, 
 Turn fdtuus credit se quod amure velifc ; " | He tllmks she loves lilm, 'tis but to beguile." 
 
 They make an art of it, as the poet telleth us, 
 
 "iQuis credat? discnnt etiam lidere puellffi, I "\Vho can believe? to laugh maids make an art, 
 
 QuEeritur atque illis hac quoque parte decor." j And seek a pleasant grace to that same part." 
 
 And 'tis as great an enticement as any of the rest, 
 
 " k subrisit molle puella, 
 
 Cor tibi ritfe salit." 
 
 " She makes thine heart leap with 'a pleasing gentle smile of her.s." 
 
 " ^ Dulce ridentem Lalagen amabo, 
 Dulce loquentem," 
 
 " I love Lalage as much for smiling, as for discoursing," delectata ilia risit 
 taw, 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 subiisit 
 amatorium, 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 blande subrisit ocellis. All other gestures oi' 
 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, 
 &c., and will you know how this came to pass? "by setting out herself after 
 the best fashion, by her pleasant carriage, aflfability, sweet smiling upon all," 
 &c. 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, he 
 certainly dotes on, admires them, will surely marry, when as he means nothing 
 less, '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 gi'eat observer, objected to the daughters of Zion, iii. 
 16. " they minced as they went, and made a tinkling with their feet." To 
 say the truth, what can they not efiect by such means 1 
 
 "Whilst nature decks them in their best attires 
 of youth and beauty which the world admires." 
 
 "1 Urit voce, manu, gressu, pectore, fronte, 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; mere juggling, a fascination. When they show 
 their fair hand, fine foot and leg withal, magnum sui desiderium nobis rdinquunt, 
 saith "^ Balthasar Castillo, 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- 
 broiderings (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 amandL k Pers. 3. Sat 1 Vel centum Charites ridere putaret, Museus of Hero. 
 
 '"Hor. Od. 22. lib. I. ^Eustuthius, 1. 5. OMantuan. P Tom. 4. merit dial. Exoraando seipsara 
 
 eleganter, facilem et Iiilarera se gerendo erga cunctos, ridendo suave ac hlandum quid, &c. ^ Angerianus. 
 'Vel si forte vestimentum de industlia elevecui", ut pedum ac tibiarum pars aliqua conspiciatur, dum tem- 
 plum aut locum aliquem adierit. ^ Sermone, quod non foemina; viris cohabitent. Kon loquuta es lingua, 
 
 sed loquuta es gressu: non loquuta es voce, sed oculis loquuta cs clarius qu^ voce. 
 
In rich and gaudy clothes, 
 
 But whither away God knows, 
 
 look out, &c, tit quae sequuntttr.^ 
 
 524: Love-Melancholy. [?*''* 3- Sec. 2. 
 
 sostom telletli them downright, " though they say nothing with their mouths, 
 they speak in their gait, they speak with their eyes, they speak in the car- 
 liage of their bodies." And what shall we say otherwise of that baring of 
 their necks, shoulders, naked breasts, arms and wrists, to what end are they 
 but only to tempt men to lust ! 
 
 " t Nam quid lacteoliis sinus, et ipsas 
 Prse te fera slue linteo papillas ? 
 Hoc estdicere, posce, posce, trado; 
 Hoc est ad Venerem vocare amantes." 
 
 There needs no more, as "Frederious 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, 
 
 " ^ Loolc out, look out and see 
 what oljject this may be 
 That doth perstringe mine eye ; 
 A gallant lady goes 
 
 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, remediuni amoris; yet it may be so used, in part, and at set times, 
 that there can be no such enticement as it is ; 
 
 " y Nee mihi cincta Diana placet, nee nuda Cythere, 
 Ilia voluptatis nil hahet, hsec nimium." 
 
 David so espied Bathsheba, the elders Susanna : ^ Apelles was enamoured 
 with Campaspe, when he was to paint her naked. Tiberius in Suet. cap. 42. 
 supped with Sestius GaUus an old lecher, Ubidinoso sene, ed lege ut nudcepudloe 
 administrarent : some say as much of itfero, and Pontus Huter of Carolus 
 Pugnax. Amongst the Babylonians itwas the custom of some lascivious queans 
 to dance frisking in that fashion, saith Ourtius, 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 his 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 ^ menily 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, 
 '^ Quicquid libet 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 unseemly, indecent carriage of it. 
 
 When you have all done, veniunt h veste sagittce, the greatest provocations 
 of lust are from our apparel j God makes, they say, man shapes, and there is 
 no motive like unto it ; 
 
 " * Which doth even beauty heantify, 
 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 siUy fellow is so 
 taken. Frimum luocurice aucupium, one calls it, the first snare of Itistj 
 
 t Jovianns Pontanus Baiar. lib. 1. ad Hermionem. " For why do you exhibit yonr ' milky way,* your 
 uncovered bosoms? What else is it but to say plainly, Ask me, ask m6, I will surrender; and what is that 
 but love's call ?" ^De luxu vestium discurs, 6. Nihil aliud deest nisi ut prseco vos praecedat, &c 
 
 ^ If you can tell how, you may sing this to the tune a sow-gelder blows. r Auson. eplg. 28. " Neither 
 
 draped Diana nor naked Venus plea>es me. One lias too much voluptuousness about her, tlie other none." 
 ''Plin. lib. 33. cap. 10. Gampaspen nudam picturus Apelles, amore ejus illaqueatus est. * In TyiTheuis 
 
 conviviis nud« mulieres ministrabant. b Amatoria miscentes vidit, et in ipsis complexibus audit, &c. 
 
 emerbit inde cupido in pectus Virginia. "Epist. 7. lib, 2. dSpartiaa. ^ Sidney's Arcadia. 
 
Mem. 2. Subs. 3.] Artificial AUuremmis. 525 
 
 f Bossus, aiicupium nnimarum, letlialem anmdlnem, a fatal reed, the greatest 
 ba,wd,/u/-te lenociniuni, sanguineis lachryniis deploraiiduni, saith * Matenesius, 
 and with tears of blood to be deplored. Not 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 shoidd we otherwise think of them ? 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, (fee. ? 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 tbeir scarfs, feathers, fans, masks, furs, laces, 
 tifianies, rufis, falls, calls, ouiFs, damasks, velvets, tinsels, cloth of gold, silver 
 tissue ? with colours of heavens, stars, planets : the strength of metals, stones, 
 odours, flowers, birds, beasts, fishes, and whatsoever Africa, Asia, America, 
 sea, land, art and industry of man can afibrd 1 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 di'essing, as Csesar was marshalling his army, or a 
 hawk in pruning ? ' Dam moliuntur, dura comuntur, annus est : a,^ gardener 
 takes not so much delight or pains in his garden, a horseman to dress liis 
 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 daynet 
 catcheth larks, to make young men stoop unto them 1 Philocarus, a gallant 
 in Aristsenetus, advised his friend Poligenus 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 prima 
 ruina ineae. Quid sibi vult pixidum turba, 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 1" ^bina patrimonia singulis auribus; " why use they dragons, wabps, 
 snakes, for chains, enamelled jewels on their necks, ears?" dignum potius 
 foret ferro manus istas religari, atque utinam monilia vere dracones essent : they 
 had more need some of them be tied in bedlam with iron chains, have a whip 
 for a fan, 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 sei-ved. But why is all this labour, all 
 this cost, preparation, liding, running, far-fetched, and dear bought stuff? 
 " "Because forsooth they would be fair and fine, and where nature is defec- 
 tive, supply it by art." ^Sanguine qum vero non rubet, a/rte rubet, (Ovid) ; and 
 
 fDe immod. mulier. cultu. KDiscurs. 6. de luxu vestium. t Petronius, fol. 95. quo spectant flexSB 
 
 corase ? quo facies medicamine attrita et oculorum mollis petulantia ? quo incessus tain compositus, <&c. 
 i Ter. " They take a year to deck and comt) themselves, " k P. Aretlne. Hortulanus non ita exercetur 
 
 visendis hortis, eques equis, armis, nauta navihus, &c lEpist. 4. Sonus armillarum bene sonantium, 
 
 odor unguentorum, <fcc. ™Tom. 4. dial. Amor, vascula plena muUse infelicitatis omnera raaritoruui 
 opulentiam in h£ec impendunt, dracones, pro monilihus hahent, qui utinam vere dracones essent. Lucijn. 
 " Seneca. ** Castilio, de aulic. lib. 1. Mulieribus omnibus hoc imprimis in votis est, ut fonnosaj sint, ant 
 si reipsa non sint, videautur tamen esse ; et si qua parte natura defuit, artis suppetias adjungunt : unde Ulas 
 faciei unctiones, dolor et cruciatus in arctandis corporibus, &c. P Ovid, epiat, Med. Jasoui. 
 
526 Love-Melancholy. [Part. 3. Sec. 2. 
 
 to that purpose they anoint and paint tbeir faces, to make Helen of Hecuba 
 
 parvamque exortamque puellomi — Europen* To this intent they crush in 
 
 their feet and bodies, hurt and crucify themselves, sometimes ialax clothes, a 
 hundred yards I think in a gown, a sleeve, and sometimes again so close, ul 
 nudos exprimant artus. iJSTow 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. Whyia 
 all this, but with the whore in the Proverbs, to intoxicate some or other 1 
 oaulorum decipulam, ''one therefore calls it, et iridicem libidinis, the trap of 
 lust, and sure token, as an ivy-busii is to a tavern. 
 
 " Qubd piilchros Glycere sumas de pixide vultus, 
 
 Qubd tibi composit:« nee sine lege comffi : 
 
 Qubd niteat digitis adaraas, BeryUiis in aure, 
 
 Non sum divinus, sed seio quid eupias." 
 
 ' O Glyeere, in that you paint so mueh. 
 Your hair is so hedeckt in order such, 
 With rinij^s on fingers, bi'acelets in your ear, 
 Althougli no prophet, tell I can, I fear." 
 
 ' ^Auferimar culta et gemrais, auroque teguntur 
 Omnia ; pars minima est ipsa pueila sui." 
 
 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 (* Naturceque putat quod fuit arlijicis), a wrought 
 waistcoat he dotes on, or a pied petticoat, a pure dye instead of a proper 
 woman. {For generally, as with rich-furred coni6s, 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 soTl 
 
 ''with gold and jewels all is covered, 
 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 ? 
 Spectatu7n veniunt, veniunt specte^itur 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, imless in love desir'd ? " 
 
 why do they go with such counterfeit gait, which Thilo Judseus reprehends 
 them for, and use (I say it again) such gestures, apish, ridiculous, indecent 
 attires, sybaritioal tricks, fucos genis, purpurissam venis, cerussam Jronti, leges 
 oculis, ifec, use those sweet perfumes, powders, and ointments in public, flock 
 to hear sermons so frequent, is it for devotion ? or rather, as ^BasU 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 
 
 rhri'.it^,*'"!?'*''* ■^r^"^' I" ''"™/^"'„ 'Modo caudatus tunicas, &c. Bossus. 'Soribanins, philos. 
 cmist. cap. b. » Ter. Eunuc. Act 2. seen. 3. t stroza fll. ^Ovld ^s Daniel rLibde 
 
 ttos'omf;»S=°.!,ir''f"' °^*"'" ''"°'?' f}*"^*'"'^ cincinnata, tucata, receus iota, pui^nrissata, pre- 
 Mosoque amicta palliolo, spirans unguenta, ut juvenum ammos circumveniat. z oraf in phrino TmNii, 
 
 denter sc masculorum aspectibus exponunt, insolenter comas jactantes, trahunt tunicas pedibnsooilideStes" 
 oculoquc petulanti, risu effuso, ad tripudium insanlentes, omnem adolcscentnm in™m™ramlaTiS^S nrov^I 
 cantes, idque m templis memoriffi marty.-um consecratis; pomceriom civitaMs offldnaTfeSSpudS 
 
Mem. 2. Subs. 3.] 
 
 Artificial Allurements. 
 
 527 
 
 tow takes fire, such enticing objects produce their effect, how can it be altered 2 
 When Venus stood before Anchises (as " Homer feigns in one of his hymnaj 
 in her costly robes, he was instantly taken. 
 
 ' CUm ante ipsum staret Jovis fllia, videns earn 
 Anchises, admiratatnr formam, et stupendas vestes ; 
 Erat enim induta peplo, igjneis radiis splendidiore ; 
 Habebat quoque torques fulgidos, flesUes litelices, 
 Tenerum eollum ambiebant monilia pulchra, 
 Aurea, variegata." 
 
 •' When Venus stood before Anchises first, 
 He was amazed to see her in her tires ; 
 For she bad on a hood as red as fire, 
 And glittering chains, and ivy-twisted spires, 
 About her tender necic 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, 
 
 ' Cuuctas verb ignis instar sequehatur splendor, 
 Tantum ab aureis fimhriis resplcndebat jubar, 
 Accenditque in oculis dulce desiderium-" 
 
 ' A lustre followed them like flaming fire, 
 And from their golden borders came such beams. 
 Which in his eyes provok'd a sweet desire." 
 
 Such a relation we have in " Plutarch, when the queens came and offered them- 
 selves to Antony, " ^ with diverse presents, and enticing ornaments, Asiatic 
 allurements with such wonderful joy and festivity, they did so inveigle the 
 Romans, 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 himseK was quite besotted with 
 Cleopatra's sweet speeches, philters, beauty, pleasing tires : for when she sailed 
 along the river Cydniis, with such incredible pomp in a gilded ship, herself 
 dressed like Venus, 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 Holofemes. And 'Cardan is not ashamed to confess, 
 that seeing his wife the first time aU in white, he did admire and instantly 
 love her. If these outward ornamentswere not of such force, why doth^ZSTaomi 
 give Ruth 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, 
 
 " i Et matutino sudans Crispinus araomo, 
 Quantum vix redolent duo funera," 
 
 " one spent as much as two funerals at once, and with perfumed hairs," '^efro^a 
 canos odorati capillos Assyriaque nardo. What strange things doth ^Sueton. 
 relate in this matter of Caligula's riot ? And PHny, lib. 12. & 13. Read more 
 in Dioscorides, Ulmus, Arnoldus, Randoletius dejuoo et decoradone ; {or it is 
 now an art, as it was of old (so " Seneca records), officince sunt odores coquen- 
 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, antics, than men. So ridiculous, moreover, 
 we are in our attires, and for cost so excessive, that as Hierome said of old, 
 Uno filio vUlarv/m insunt pretia, uno lino decies sestertium i/nseritur; 'tis an 
 ordinary thingto put a thousand oaksandahundred 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 Lampridius, and admired in 
 
 * Hymno Veneri dicato. b Argonaut. 1. 4.. ^Vit.Anton. dRegia dorao ornatuque certantes, sese ac 
 fonnam suam Antonio otferentes. &c. Cum omatu et Incredlbili pompa per Cydnnm fluvium naviparent 
 aurata pnppi, ipsa ad similitudinem Veneris omata, jiuellaB Gratiis similes, pueri Cupidinihus, Antonius ad 
 visum stupefactus. ® Amictum Chlamyde et coronis quum primum aspexit Cnemonem, ex potestate 
 
 mentis excidit. f Lib. de lib. prop. BHuth, iii.3. hCap.ix,!), iJuv. Set. 6. kHor. lib. 2. Od.l I. 
 1 Cap. 27. ™Epist. 90. n Quij.qiii{j est boni moris levitate extingultur, et politura coi-poris muliebrcs 
 
 munditias anteceasimus, colores meretricios viri smnimus, tenero et moUi gradu suspendimufl gi'adum, non 
 ambulamus, nat. qu^st. lib. 7. cap. 31. 
 
528 Love-Melancholy. [Part. 3. Sec. 2. 
 
 his age for wearing jewels in liis shoes, a common tiling in our times, not tor 
 emperors and jirinces, but almost for serving men and tailors ; aU the flowers, 
 stars, consteUations, gold and precious stones do condescend to set out their 
 shoes. To repress the luxury of those Roman matrons, there was ° Lex Yaleria 
 and Oppia, and 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 oiu: geographers say 
 true : and why is all this ? " Why do they glory in their jewels (as ^ he saith) 
 or exult and triumph in the beauty of clothes 1 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 Unen, hoods, 
 lawns, and sweet savours, they become not bald, burned, and stink iipon 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 much 
 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, 
 Chiist'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 recti 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 
 virffini 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 
 Roman 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 Roman 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 ofi'a proud, vain, fantastical, housewife. How much 
 
 ** Lir. lib. 4. dec 4. P Quid esultas in pulchritudine panni? Quid gloriaris in gemmis nt faciliua invites 
 ad libidinosum incendium ? Mat. Bossas de itnmoder. muiier. cultu. 1 Epist. 113. fulgent monilibus, 
 
 moribus sordent, purpurata vestis, conscientia panno.-a, cap. 3. 17. ^ De virginal! babicu ; dum ornari 
 
 cultius, dum evagari virgines volunt, desinunt esse virgines. Clemens AIexandrinu«, lib. de pulchr. anima^ 
 ibid, s Lib.2. de cultu mulierum, oculos depletes vei-ecundia, inferentes m aures sermonem del, annectentes 
 crinibus jugum Cbristi, caput maritifl subjicientes, sic facile et satis eritis omatse : vestite vos serico pro- 
 bitatis, byssino sanctitatis, pui-pura pudicitio? ; taliter pigmentatsp deum habebitis amatorem. tSuas 
 
 h Lbeant Komanie lascivias ; purpurissa, ac cenissa ora peinuigant, fomenta libidinum, et coiTuptse mentis 
 indicia; vesirum ornamentum deus sit, pudicitia, virtutis studium. Eossus Plautus. '^ Sollicitiores 
 
 de capitis sul dccore quam de salute, inter pectinem et speculum diem perdunt, concinniores esse malimt 
 quam honestiores, et rempub. minus turbari curant quam comam. Seneca. 
 
Mem. 2. Subs. 8.] Artificial Allurements. 529 
 
 better were it for our matrons to do as slie did, to go civilly and decently, 
 ^HonestiB mulieris insiar quce utitur auro pro eo quod est, ad ea tantuni quihus 
 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 peradventiire damn their own souls ? How much 
 more would it be to their honour and credit 1 Thus doing, as Hierom said 
 of Blesilla, " ^ Furius did not so triumph over the Gauls, Papyrius of the Sam- 
 nites, Scipio of Nuniantia, 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 sagittm, money 
 makes the match; ^'Movh aQ-yupov ^Xi'xoMSiv. 'tis like sauce to their meat, cwm 
 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 those good parts art and nature can afford, they "'care not 
 for honesty, bringing up, birth, beauty, person, but for money. 
 
 " b Canes et equos (6 Cyme) quEerimus 
 Nobiles, et a l)ona progenie ; 
 Malam vero usorem, malique patris filiam 
 Ducere non curat vir bonus, 
 Slodo ei magnam dotem afl'erat." 
 
 " Our dogg 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 bum 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, 
 
 " ° Bis puer efFa?to qnamvis balbutiat ore, 
 Prima legit rarffl tam culta roseta puellK," 
 
 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 harbarus ille 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 
 monle aureo. Sir Giles Goosecap, Sir Amorous La-Fool, shall have her. 
 And as Philemasium in 'Aristaenetus told Emmusus, absque argento omnia 
 vana, 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 
 wiU, " 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 ; Etheoles, a senator's son, Mehssus, a 
 merchant, &c. ; but she forsook them all for one Passius, a base, hirsute, bald- 
 
 ^ Lucian. yxon sic Furius de Gallis, non Papyrius de Samnitibus, Scipio de Numantia triumphavit, 
 
 ac illL se vincendo in hac parte. ^ Anacreon, 4. solum intoeraur aurum. '^ Asses tecum si vis vivere 
 mecum. bTheognis. " Chaloner. 1. 9. de Repub. Ang. d Uxorem ducat Danaen, &c. ® Ovid, 
 f Epist. 14. formara spectant alii per gratias, ego pecuniam, &c. ne mihi negotium facesse. S Qui 
 
 caret argento, frustra utitur argumento. b Juvenalis. i Tom. 4. merit, dial, multos amatores rqjecit, 
 quia pater ejus nuper mortuus, ac dominus ipse factus bonorum oniuium. 
 
 2 M 
 
530 Love-Melancholy. L^'^rt- 3- Sec. 2. 
 
 pated knave; but why was it? "His father lately died and left hiai 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 pi-inces. That proud 
 upstart domineering Bishop of Ely, in the time of Kichard the First, viceroy 
 in his absence, as i^ Nubrigensis relates it, to fortify himself, and maintain his 
 gresAness, propinquarum suarum connubiis, plurimos sibi potentes et nobiles 
 demncire 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, (fee. Et 
 quia tarn prcEclaram affiniiaiem sub spe magncB promotionls noii optaret ? Who 
 would not have done as much for money and preferment? as mine author 'adds. 
 Vortio-er, King of Britain, married Eowena the daughter of Hengist the Sa^xon 
 prince, his mortal enemy; but wherefore? 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 Uladislaus, and all his subjects for her sake : but why 
 was it 1 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. Yet what is the event of all such matches, that 
 are so made for money, goods, by deceit, or for burning lust, quos fceda libido 
 coiijunxit, what follows ? they are almost mad at first, but '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 Phasdra, 
 Minos with Pasiphae, and Claudius with Messalina; 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, S^c. 
 
 All these allurements hitherto are afar off", and at a distance ; I will come 
 nearer to those other degrees of love, which are confei'ence, kissing, dalliance, 
 discourse, singing, dancing, amorous tales, objects, presents, &c., which as so 
 many Syrens steal away the hearts of men and women. For, as Tacitus 
 observes, /. 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 
 
 k Lib. .3, cap. 14. qiiis nobiliura eo tempore, sibi ant fillo aut nepoti uxorem accipere cupiens, oblatam sibi 
 aliquam propinquarum ejus non acciperet obviis manibus? Quarum tm-bam acciverat fe Normanniain 
 Anjjliam ejus rei gratia. J Alexander Gaguinus Sarmat, j-lurop. descript. "^Tom. 3. Annal. "Libido 
 statim deferbuit, fdstidium csepit, et quod in eatantopereadamavit aspernatur, et ab jegritudine liberatus in 
 angorern incidit. " De puellse voluntate periculum facere solis oculis non est satis, sed efflcacius aliquid 
 agere oportet, ibique etiam macbinam alteram adliibere : itaque nianus tange, digitus constriuge, atque 
 inter stnngendumsuspira; si base agentem aequo se aniino feret, neque facta hujusmodi aspemabitur, turn 
 vero aominam appella, ejusque coUum suaviaie. 
 
Mem. 2. Subs. 4.] Artificml Allurements. 531 
 
 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 tlie neck and kiss her," 
 &c. But this cannot be done except they first get opportunity of living, or 
 coming together, ingress, egi-ess, and regress;, letters and commendations 
 may do much, outward gestures and actions : bnt 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 ser\'ing-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 afford, 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 affect each other, 
 but are harsh and ready to disagree, offended 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, lib. 2. (which, though it be but 
 a fiction, is grounded upon good observation, and doth well express the passions 
 of lovers,) he had oppoi'tunity to take her by the hand, and after a while to 
 kiss, and handle her paps, &o., ^which made him almost mad. Ismenius the 
 orator makes the like confession in Eustathius, lib. 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 fled from 
 Phoebus (which moved him much), was ever ready to give attendance on him, 
 to fill him drink, her eyes were never off" 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 came 
 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 
 amorem hauriebam simul), she would kifss 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. 
 
 " ^ nie dies lethi primus, primusque malorum 
 Causa fuit " 
 
 P Hungry (logs will eat dirty puddings. ^ Shakspeare. ^Tatius, lib. I. ^ Tn mammarum attractu, 
 non aspemanda inest jncundila^, et attrectatus, <fec. t Sfantuan. " Ovid. 1. Met ^ Manus ad 
 
 cubirum nuda, coram astans, fortius infcuita, tenuem de pectore spiritmn ducens, diffitum meum pressit, 
 et bibens pedem pressit; mutuEe compressiones corpormn, labiorum coinmixtiones, pedum connexiones, tfec. 
 Et bibit eodem loco, &c y Episr. 4. Respexi, respexit et ilia subriaens, <fcc. ^Vir. iEn. 4. "That was 
 the first hour of destruction, and the first beginning of my miseries." 
 
532 Love-MdwncMy. [Part. 3. Sec. 2. 
 
 It was the sole cause of his farther acquaintance, and love that undid him. 
 , " nuUis tulum credere hlanditiis. 
 
 This opportunity of time and place, with their circumstances, are so forcible 
 motives, that it is impossible almost for two jroung folks equal in years to live 
 together, and not be in love, especially in great houses, princes' courts, where 
 they are idle in summo gradu, fare well, live at ease, and cannottell other- 
 wise how to spend their time. ^ Illic Hippolitum pone, Priapus erit. Achilles 
 was sent by his mother Thetis to the island of Scyros in the Jilgean sea (where 
 Lycomedes then reigned) iu his nonage to be brought up ; to avoid that liard 
 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, 
 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 Heioise 
 his lovelyniece, and to that purpose sojourned in his house, and had committed 
 agnamteiiellamfamelico lupo, I use his own words, he soon got her good will, 
 plura erant oscula quani senleatice, and he read more of love than any other 
 lecture ; such pretty feats can opportunity plea ; priinum domo conjuncti, inde 
 animis, &c. But when as I say, nox, vinum, et adolescentia, youth, wine, and 
 night, shall concur, nox amoris et guietis conscia, 'tis a wonder they be not all 
 plunged over head and ears in love ; for youth is henigna in wmoreTn, 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 ° Rome, saith Are tine'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, impos- 
 tures, will not willingly be seen by day, but as '^Castillo noteth, in the night, 
 Diem ut glis adit, tcedarum lucem super omnia inavvlt, she hateth the day like 
 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 
 mendce, 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 her 
 to be a goddess (for he never saw her but by torchlight) ; but after the wedding 
 solemnities, when as he viewed her the 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 
 
 * Propertins. b Ovid. amor. lib. 2. eleg. 2. '" Place modesty itself in such a situation, desire will intrude." 
 ° liomaj vivens flore fortuuaa, et opulentiai mL£e, letas, forma, gratia conversationis, maxime me fecerunt 
 expetibilem, &c. dne Aulic. 1. I. fol. 63. « Ut adulterini mercatorum panni. f liusbeq. epist 
 
 BParanympha in cubiculum adclucta capillos ad cutim relerebat; sponsus inde ad earn ingreasus cinguluin 
 solvebut, ncc prius spousam aspexit interdiu quam ex ilia factus esaet pater. 
 
Mem. 2. Subs. 4.] Artificial Allurements. 533 
 
 hotter coTintriea these are ordinary practices fit this day; but in our noithern 
 parts, amongst Germans, Danes, French, and Britons, the continent of Soandia 
 and the rest, ■we assume more liberty in such cases ; we allow them, as Bo- 
 hemus saith, to kiss coming and going, et moclo absit 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, Hiei'ome, 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 jjrovocations 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 rufiiing 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 girded, 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 
 that 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 ? 
 
 " ° Quern tot, tam rosese petunt puellte, 
 Quem cultEC cupiunt nurus, amorque 
 Omnis undique et undecunque et usqne, 
 Omnis ambit Amor, Venusque Hymenque." 
 
 " After whom so many ro^y maids inquire, 
 Wliom dainty dames and loving wiglits desire. 
 In every place, still, and .at all times sue, 
 Wliom 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 Roman and Venetian courtesans, they have such pleasing tongues, 
 and such ^ elegancy of speech, that they are able to overcome a saint, Pro 
 facie multis vox sua lenafuit. Tantd gratia vocis f amain conciliabat, saith 
 Petronius ''in his fragment of pure impurities, I mean his Satyi'icon, tam dulcis 
 sonus permulcebat aera, ut putares inter auras cantare Syrenum concordiam; 
 she sang so sweetly that she chai'med 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, lib. 1. cap. 11. are lascivientium delicice, the chief delight of lovers. 
 
 i Serm. cont. concub. k Lib. 2. epist, ad tilium, et virginem et matrem vlduam eplst. 10. dabit tibl 
 
 barbatulus quispiam manum, sustentabit lassam, et pressis digitis aut tentabitur aut tentabit, &c. 1 Loque- 
 tur alius nutibus, et quicquid nietuit dicere, significabit afFectibus. Inter has tantas voiuptatum illecebras 
 etiam ferreas mentes libido domat. Difficile inter epulas servatur pudicitia. ^ Clamore vestium ad 
 
 se juvenes vocat ; capilli facioliscomprimuntur crispati, cingulo pectus arctatur, capilli vel in frontem, vel in 
 aures defluunt; palliolum interdum cadit, ut nudet humeros, et quasi videri noluerit, festinans celat, qur.tl 
 volens detexerit. ° Serm. cont. concub. In saneto et reverendo sacranientorum tempore nmltas 
 
 occasiones, ut illis placeant qui cas vident, praibent. o Font. Baia. 1.1. P Deser. Brit. 1 Res 
 
 est blanda canor, dlscunt cantare puellai profacie, &c Ovid. 3. de art amandu ^ Jipist. I. 1. Cum 
 
 loquitur Lais, quanta, dii boni, vocis ejus dulceJo ! 
 
53 1 Love-HIelancJwly. [Part. 3. Sec. 2. 
 
 must needs be a great enticement. Partlienis was so taken. '^ Mi vox ista 
 avidd hav/i-it ab aure animam; O sister Harpedona (she laments) I am undone, 
 " * how sweetly he sings, I'll speak a bold word, he is the properest man that 
 ever I saw in my life: how sweetly he sings, I die for his sake, O that he 
 would love me again!" If thou didst btit hear her sing, saith " Lucian, 
 " thou wouldst forget father and mother, forsake all thy friends, and follow 
 her." Helena is highly commended by "" Theocritus the poet for her sweet 
 voice and music; none could play so well as she, and Daphnis in the same 
 Edyllion, 
 
 "Qiiamllbl OS rtulce est, et vox amaMlis, 6 Daptmi, | "How sweet aface hath Daphne, how lovely a voice I 
 Jucundius est audlre te canentem, quam mel lingere!" 1 Honey itself ia not so pleasant in my clioice." 
 
 A sweet voice and music are powerful enticers. Those Samian singing 
 wenches, Aristonica,Onanthe and Agathocleia,r©/MS(im(^ema<;6MsmsMft(2rMKi',, 
 insulted over kings themselves, as ^ Plutarch contends. Centum luminihis 
 cinctv/m caput Argus liahebat, Argus had a hundred eyes, all so charmed by one 
 silly pipe, that he lost his head. Clitiphon complains in ^ Tatius of Leiicippe'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; 
 
 ' rtose the fairest of all flowers, 
 
 " Rosa honor deeusque florum, 
 Rosa tios odorque divum, 
 Hominura rosa est voluptas, 
 Decus ilia Gratiarum, 
 Florerjte amoris hora, 
 Rosa suavium Diones," &c. 
 
 Kose delight of higher poweis, 
 !Rose Ihejoy olmortal men. 
 Rose the pletisure of fine women, 
 Rose the Grace's ornament, 
 Rose Dione's sweet content." 
 
 To this effect the lovely virgin with a melodious air upon her golden wired harp 
 or lute, I know not well whether, played and sang, and that transported him 
 beyond himself, "and that ravished his heart." It was Jason's discourse as 
 much as his beauty, or any other of his good parts, which delighted Medea 
 so much. 
 
 " a Deiectahafcur enim 
 
 Animus simul foima dulcibusque verbis," 
 
 It was Cleopatra's sweet voice and pleasant speech which inveigled Antony, 
 above the rest of her enticements. Verba liganl 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. Roxalana bewitched 
 Solyman the Magnificent, and Shore's wife by this engine overcame Edward 
 the Fourth, ^ Omnibus una omnes surripuit Veneres. The wife of Bath in 
 Chaucer confesseth all this out of her experience. 
 
 Some folk desire us for riches, 
 Some for shape, some for fairness, 
 Some for that she can sing or dance. 
 Some for gentleness, or for dalliance. 
 
 " Peter Aretine's Lucretia telleth as much and more of herself, " I counter^ 
 feited honesty, as if I had been virgo virginissima, more than a vestal virgin, 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, 
 rhyming Coribantiasmi,ThrasoneanRhadomantes or Bombomachides,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 
 
 ^ " The sweet sound of his voice reanimates my soul through my covetous ears." t Aristienrtus, 
 
 lib. 2. epist. 5. Quam suavfe canit 1 verbum audax dixi, omnium quos vidi formosissimua ■ ntinam amare me 
 dignetur I ^ Imagines ; si cantantem audieris, Ita demnlcebere, ut parentum et patiiffi statim obliviscaiis. 
 ^ Edyll. 18. neqne sane ulla sic Cytharam pulsare novit. J Amatorio Dlalogo z Puellam Cythara 
 
 canentem vidimus, ^ ApoUonius, Argonaut. 1 .3, " The mind is delighted as much by eloquence as beauty." 
 b Catullus. "Pamodidascalodial.Ital.Latm.mterp. Jasper. Barthio.Gcnn.Fingebamlionestatem 
 
 plasquam virginis vestahs, mtuebar oculis uxoris, addebam gestus, &c. ^ s lu «v -«.,. 
 
Mem. 2. Subs. 4.] Artificial Allurements. 535 
 
 ^Lucian's Leontiscus, of other men's travels, brave adventures, 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 inceused by reading amorous toys, Amadis de 
 Gaul, Palmerin de- Oliva, the Knight of the Sun, (fee, 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 old, de variis concubitus 
 modis, and after her Philenis and Elephantine; or those light tracts of 
 ^Aristides Milesius (mentioned by Plutarch) and found by the Persians in 
 Crassus' army amongst the spoils, Aretine's dialogues, with ditties, love-songs, 
 (fee, must needs set them on fire, with such like pictures, as those of Aretine, 
 or wanton objects of what kind soever; "no sti'onger engine than to hear or 
 read of love toj's, 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, " Cupid, Prince 
 of Gods and men," (fee, 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 " Cupid," in every 
 street, "O Cupid," in every house almost, "O Cupid Prince of Gods and 
 men," pronouncing still like stage-players, "O 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 
 Citpid, Prince of Gods and men," was ever in their mouths. This belike made 
 Aristotle, Folit. lib. 7. cap. 18. forbid young men to see comedies, or to hear 
 amorous tales. 
 
 " t Ha?c igitur juvenes nequara facilesque puclliE 
 Inspiciaut " 
 
 "let not young folks meddle at all with such matters." And this made the 
 Romans, as ' Vitruvius relates, put Venus' temple in the suburbs, ea;//-a murum, 
 tie adolescentes venereis insuescant, to avoid all occasions and objects. For 
 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 aut 
 anticoenium, the prologue of burning lust (as Apuleius adds), lust itself) 
 ^ Venus quinta parte sui nectaris imbuit, a strong assault, that conquers cap- 
 tains, and those all commanding forces (^ Domasque Ferro sed dotnaris osculo). 
 "Aretine's Luoretia, when she would in kindness overcome a suitor of hers, 
 and have her desire of him, " took him about the neck, and kissed him again 
 and again," and to that, which she could not otherwise efiect, she made him 
 so speedily and willingly condescend. And 'tis a continual assault, ^hoo 
 
 i Tom. 4. dial, merit. «.\matorius sermo yehemens vehemcntis cupiditatis incitatio est, Tatius, I. 1. 
 
 f De laxuria et deliciis compositi, K jEneas Sylvius. Nulla macliiiia validior quam lectio lasciv« liistori£e ; 
 B(Epe etiara liujusmodi faljuli.s ad furorem incenduntur. h Jlartial. I. 4. ILib. l.c.7. itEusta- 
 
 tiiius, 1. 1. Picture parant animum ad Venerem, Ac. Horatius ad res venereas intcmperantior traditur : 
 nam cutjiculo suo sic specula dicitur habuisse disposita, ut quocunque respe.\isset imaginem coitus refcrreut. 
 Suetonius vit. ejus. lOsculum nt phylangium inficit. ™lIor. " Venus hath imbued Mitii the 
 
 quintessence of her nectar." n Heinsius. " You may conquer with the sword, but you are conquered by 
 a kiss." o Applico me iUl proximus et spisse deosciUata sagum peto PPetronius catalact. 
 
536 Love-Melancholy. [Part. 3. Sec. 2. 
 
 non deficit incipitqiie semper, always fresh, and ready to "^ begin as at first, 
 basium nulla fine terminatur, sed semper recens est, and hath a fieiy touch 
 
 -'TTenta modfi tangere corpus, 
 
 ■with it. 
 
 Jam tuo jnelMuo membra calore fluent.' 
 
 Especially when they shall be lasciviously given, as he feelingly said, ^et me 
 prcBssulum deosculata Fotis, Catenatis lacertis, ' Obtorto valgiter lahello. 
 
 " » Valgiis maTiis, I Anima tunc ajgra et sancia 
 
 Dum semiuleo suaTio Concumt ad labia mihi." 
 
 Meam puellam suavior, I 
 
 The soul and all is moved; '^ Jam pluribus osculis lahra crepitabant,animarum 
 quoque tnixturam facientes, inter mutuos complexus animas anhelantes, 
 
 "yHffisimus calentes 
 
 Et transfudimus bine et hinc labellis 
 Errantes animas, valete curffi." 
 
 " They breathe out their souls and spirits together with their kisses," saith 
 ^ Balthasar Castilio, " change hearts and spirits, and mingle affections 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, ^^ast- 
 olum dulci dulcius Ambrosia, such as ''Ganymede gave Jupiter, Nectaresua- 
 vius, sweeter than "nectar, balsam, honey, ^ Oscula merum amorem stillantia, 
 love-dropping kisses; for 
 
 " The gilliflower, the rose is not so sweet, 
 As sugared Idsses be when lovers meet: " 
 
 Yet they leave an irksome impression, like that of aloes or gall, 
 
 *' ® Ut mi ei AmbrosiEi mutatmn jam foret illud I " At first Ambrose itself was not sweeter, 
 
 Suaviolum tristi tristius helleboro." | At last black hellebore was not so bitter." 
 
 They are deceitful kisses, 
 
 ** T Quid me mollibus implicas lacertis? | *' Why dost within thine arms me lap, 
 
 Quid fallacibus osculis inescas ?" &c | And with false kisses me entrap ? " 
 
 They are destructive, and the more the worse : ^Et qua me perdunt, oscula 
 mille dabat, they are the bane of these miserable lovers. There be honest 
 kisses, I deny not, osculum c/iaritatis, friendly kisses, modest kisses, vestal- 
 virgin kisses, officious and ceremonial kisses, &c. Osculi sensus, brachiorvm 
 amplexus, kissing and embracing are proper gifts of Nature to a man; but 
 these are too lascivious kisses, ^Implicuitque sues circum mea colla lacertos, <fec. 
 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 delrahant, inter deosculandum mordicantes, turn et as aperientes quo- 
 que et mammas attrectantes, (fee. such kisses as she gave to Gyton, innumera 
 oscula dedit non repugnanfi puero, cervicem ijivadens, innumerable kisses, &c. 
 More than kisses, or too homely kisses : as those that %e spake oi,Accepturus 
 ab ipsa venere 7 suavia, &c. with such other obscenities that vain lovers 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 
 sm, or that of '"Hierome, Adulter est quisquis in uxorem suam ardentior 
 est amator; or that of Thomas Secund. qucest. 154. artio. 4. contactus et 
 
 1 Catullus ad Lesbiam : da mihi hasia mille, delude centnm, &c r pctronins. " Only attempt to 
 
 touch her person, and immediately your members will be flUed with a glow of delicious warmth " » Apu- 
 lems, 1. 10. et Catalect. tPetronius. uApuleins. ^ Petronius Proselios ad Circen. rPetronius. 
 
 Animus conjungitur, et spiritus etiam noster per osculum effluit ; aiternatim se in utiiusoue corpus inftn- 
 nentes commiscentj animffi potius quam corporis connectio. * Catullus. bLuclan Tom 4. 
 
 Non dat b^ia, dat Nera nectar, dat rores animffi suaveolentes, dat nardum. thvmumque, cinnam'umque et 
 Eleils ®hn°^"'V,''|L^V ,//„'''***"'• ""■!• "Catullus. fBuchanan.^ ^ g Ovid. art. am. 
 
 et mm mammni?^™ folded her arms around my neck." i Cum capita Umcnt soUtis morsiunculis, 
 
 et cum mammillamm pressiunculis. Lip. od. ant. lee lib. 3. kTom. 4 dial meretr lAnuleiM 
 
 Miles 6. Etunnm blandientis lingme admulsura longS mellitum: et post lib. 11 Arctius' earn i-omnlexua 
 mStTM^i^Jo'^P^t,."-'^"* ""^ '^"""^ ''^'"»^» ^' O""^-"*^ liuglS iJ^u nectS'.'-r 
 
Mem. 2. Subs. 4.] 
 
 Artificial Allurements. 
 
 537 
 
 " With becks and Tiotis he first hegan 
 
 To try the wench's mind, 
 With heclvs and nnds and smiles again 
 
 An answer he did find. 
 And in the darlv he toolv her by the hand, 
 And wrnng it hard, and sighed grievously. 
 And kiss'd her too, and woo'd her 05 he might,' 
 Wit!i pity me, sweetheart, or else 1 die. 
 And with such words and gestures as there past, 
 He won his mistress' favour at tire last." 
 
 osculum sit mortale peccatum, or that of Durand. Bational. lib. 1. cap. 10. 
 ohstinere debent conjuges d, coniplexic, 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 1 But what have I to do with 
 this? 
 
 That which I aim at, is to show you the progress of this bui'ning 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, 
 
 " Obliqu^ intnens inde nutibus, 
 
 Kutibusmutuisinducens in errorem mentem puellas. 
 Et ilia fe contra nutibus mutuis juvcnis 
 Leandri quod amorem non renuit, &c. Inde 
 Adibat in tenebris tacite quidem stringens 
 Itoseos pnell* digitos, ex imo suspirabat 
 Vehemeuter Inde 
 
 Virginis antem bcn^ olens coUura osculatus. 
 
 Tale verbum ait araoris ictus stimnlo, 
 
 Preces audit et amoris miserere mei, &c. 
 
 Sic fatus reeusantis persuasit mentem puella." 
 
 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 CUtophon and Leucippe, 
 Chaucer's neat poem of Troilus and Oresseide; and in that notable tale in 
 Petronius of a soldier and a gentlewoman of Ephasus, 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 etiani pugnabis 
 
 amori? &c. at last, /rangi pertinaciam passa 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, ■wrestUngs, 
 tokens, favours, symbols, letters, valentines, &c. For which cause belike. 
 Godfridus, lih. 2. de amor, ■would not have women learn to write. Many such 
 provocations are vised when they come in presence, ^they will, and will not, 
 
 "Sfalo me Galatea petit lasciva puella, 
 Et fugit ad salices, et se cupit ante videri." 
 
 " My mistress with an apple woos me, 
 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, 
 
 " ^ 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 viuci." 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 embrace,' to take a green gown, with that shepherdess in Theocritus, 
 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 nice, 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 
 
 "Oscula qui sumpsit, si non et cetera sumpsit, &c. o corpus placuit mariti sui tolli ex area, atque 
 illi quae vacabat cruci adfigi. P ^ ovi ingenium mulieram, nolunt ubi velis, ubi ndis cupiunt ultro. Ter. 
 Kunuc. act. 4. sc. 7. 1 Marlowe. 
 
538 Lmie-Melancholy. \Fa.rt. 3. Sec. 2. 
 
 kingdom. "^ Ai-etine'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 1 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. Ainantium ircB amoris redintegratio, as the old 
 saying is, the falhng out of lovers is the renewing of love ; and according to 
 that of Aristsenetus, jucundiores amorum 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., be?je speres Heel, sweet sister he 
 is thine own; 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 aU 
 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 1 advise thee (dear sister Crisis) 
 and all maids, not to use your suitors over kindly; insolentes eniin sutit hoc 
 cum sentiunt, 'twiU make them proud and insolent ; but tibw and then reject 
 
 '^ Pornodidascolo dial. Ital. Latin. Donat. U Gasp. Barthio Germano Quanquam natura, et ai'te eram 
 formosissima, isto tamen astu tanto speciosior videbar, quod enim oculis cupitum a^grd prajl)ett», mnlto 
 magis affectus humanos incendit. ^ Quo niajoi-ibus me donis propitiabat, eo pejoribus ilium media 
 
 tractabam, ne basium impetravit, Ac- t Comes de monte Turco Hijipanus has de venatione suS partes 
 
 mi.sitjussitque peramanter orare, ut hoc qualecunque donum suo nombxe aeciplas. ^ His artibushominera 
 ita excantabam, ut pro me ille ad omnia paratus, &c. ^Tom. 4. dial axeret. ^ Kelicto illo JEgre ipsi 
 interim faciens, et omnino difflcilis. ^ Si quis enim nee Zelotj'pus, irascitur, nee pui^iat aliquando amator 
 nee perjurat, non est habcndus amator, <S:c. Totus hie ignis Zelotypia constat, &c. maximi amores iude 
 sascuntur. Sed si persuasvim Uli fuerit te solum liabei^ elanguescit ilUoo amor suus. 
 
Mem. 2. Subs. 4.] 
 
 Artificial Allurements. 
 
 539 
 
 tliem, estrange tliyself, et si me audies semel atque iterum exclude, shnt liim 
 out of doors once or twice, let liim dance attendance; follow my counsel, and 
 by this means "you shall make liim mad. come off roundly, stand to any con- 
 ditions, and do whatsoever you will have him. These are the oxxlinary prac- 
 tices ; yet in the said Lncian, Melissa methinks had a trick lieyond 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 Hermotinium Hermoiimus 
 Idelissam, causing it to be stuck upon a post, for all gazers to behold, and lost 
 it in the way wliere he used to walk; which when the silly novice perceived, 
 statim ut legit credldit, instantly apprehended it was so, came raving to me, 
 (fee, "^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 : Camfena singled out Pamphilus to dance, at 
 Mysou's wedding (some say), for there .she saw him first ; Ftelicianus 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 ? 
 What Aretine exper-ienced, what conceited Lucian, or wanton Ai-istsenetus? 
 They will deny and take, stiffly refuse, and yet earnestly seek the same, repel 
 to make them come v/ith more eagerness, fly from if you follow, but if averse, 
 as a shadow they will follow you again, 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. For ashe saith, 
 
 '' ^'Non est forma satis, nee qux viilt bella videri, 
 Debet vul^ari more placere suis, 
 Dicta, sales, liisus, sermones, gratia, risus, 
 Vincunt natui'ffl candidioris opus." 
 
 " 'lis not enough though she be fair of hue, 
 For her to use this vulgar compliment ; 
 lut pretty toys and jests, 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 Yalerianus, those two notorious persecutors of 
 the church, that when 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 fan- 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," manibusque atlrectare, &c., and all 
 those enticements which might be used, that whom torments could not, love 
 might batter and beleaguer. But such wks his constancy, she could not over- 
 come, and v.'hen 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 Hved 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 
 
 * Veuientem videbis ipsum denuo inflammatum et prorsus insanientem. bEt siccum fere de illo despo- 
 r^ssera, post menses quatuor ad me rediit. ^ Petroiiius, C'atal. d Imagines deonim. fol. 327. varios 
 
 amores facit, quos aliqui interpretantur multipliees alfectus et illecebras, alios puellos, puellas, alatos, alios 
 poraa aurea, alios sagittas, alios laqueos, &c. *^Epist. lib. 3. vita Paul! Eremita;. fMeretrix 
 
 speciosa cepit delicatius stringere colla complexibus, et corpore in libidinem concitato, &c. 8 Camden 
 
 in Gloucestersliire, huic prsefuit nobilis et formosa abbatissa, Godwinus comes indole subtilis, non ipsam,- 
 eed sua cupiens, reliquit nepotem suum forma elegautissimum, tanquam infirmum donee reverteretur : 
 ijsU'uit, &c. 
 
540 Love-Md.mcholy. [P-^i't- 3. Sec. 2. 
 
 deflowered the abbess, and as many besides oftlie nuns as be could, and leaves 
 bim witbal, rings, jewels, girdles, and such toys to give them still, when they 
 came to visit him. The young man, willing to undergo such 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 ttirned 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 iised, and how hard it is even for the most 
 averse and sanctified souls to resist such allurements. John Major in the 
 life of John the monk, that lived in the days of Theodosius, commends the 
 hermit to have been a man of singular continenSy, 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 him. "*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 Iiim. As 
 he went to address himself to that busine.ss, she vanished on a sudden, and the 
 devils in the air laughed him to scorn." Whether this be a true stoiy, or a 
 tale, I will not mvich contend, it serves to illustrate this which I have said. 
 Yet were it so, that these of which I have hitherto spoken, and such like 
 enticing baits, be not sufficient, there be many others, which will of themselves 
 intend tli is 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 Ubidinis, 
 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." " Ajaother terms it, " the companion of all filthy delights 
 and enticements, and 'tis not easily told what inconveniences come by it, what 
 Bcurrile talk, obscene actions," and many times such monstrous gestures, such las- 
 civious motions, such wanton tuoes, meretricious kisses, homely embracings, 
 
 ■'^(ut Gaditana canoro 
 
 Iiicipiat prurire choro, plausuque probatse 
 Ad teiTam tremula descendant clune puellfe, 
 Irritamentum Venei'is languentis)" ■ 
 
 that it will make the spectators mad. When that epitomizer 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, tympanwin et tripudimn, fiddling and 
 dancing : " the king was not a spectator only, but a principal actor himself." 
 A thing nevertheless frequently iised, and part of a gentlewoman's bringing 
 up, to sing, dance, and play on the lute, or some such instrument, before she 
 can 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, ^ Incestos amores de teiiero 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 sweai 
 to give her what she would ask, John Baptist's head in a platter. '^ Robert 
 Duke of Normandy, riding by Palais, spied Arietta, a fair maid, as she danced 
 
 h Tile Impiger regem adit, abbatissam et suas prsegnantes edocet, exploratoribns missis probat, et lis ' 
 ejectis, a domino suo maneriura accepit. iPost sermones de casu sac suavitate sermonis conciliat ani- 
 
 mum hominis, manumque inter colloquia et risus ad barbam protendit et palpare coepit cervicem suam 
 et osculari ; quid multa ? Captivum diicit militem Christi. Complexura evanescit, demones in aere mona- 
 cbum riserunt. k Chorffia circulus, cuJQs centrum diab. 1 Multfe inde impudic^ domum redierc, plures 
 ambigua;, melior nulla. ™Turpium deliciarum comes est externa saltatio; neque cert"e facile dictu quse 
 malahinc visas hauriat, et quaa pariat, colloquia, monstrosos, ineonditos gestns, &c. " Juv. Sat. 11. 
 
 " I erhaps you may expect that a Gaditanian with a tuneful company may begin to wanton, and girls 
 approved witii applause lower themselves to the ground in a lascivious m.inner, a provocative of languisiiing 
 desire. ^ j^g^j,^ j jo^ Adduntur instrumenta luxurise, tympana et tripudia; nee tarn spectator rex, 
 
 sed nequitice magister, Ac. PUor. 1. 5. Od. 6. "J Havardevitaejus. 
 
Mem. 2. Subs. 4. J Artificial Allurements. 541 
 
 on a green, and was so much enamoured with the object, that ''he must needs 
 lie Nvith her that niglit. Owen Tudor won Queen Catherine's affection in a 
 dance, falling by chance with his head in her lap. Who cannot parallel these 
 stories out of his experience? Speusippas a noble gallant in ^that Greek 
 Aristsenetus, seeing Panaretaa fair young gentlewoman dancing by accident, 
 was so far in love with her, that for a long time after he could think of nothino' 
 but Panareta: he came raving home full of Panareta: "Who would not 
 admire her, who would not love her, that should but see her dance as I did ? 
 admirable, O divine Panareta ! I have seen old and new Rome, many fair 
 cities, many proper women, but never any like to Panareta, they are dross, 
 dowdies all to Panareta ! O how she danced, how she tripped, how she turned, 
 with what a grace ! happy is that man that shall enjoy her. O 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. " * Pirst 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 it. 
 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 reaUy embracing, they swore they loved indeed, and 
 were so inflamed 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 forth with 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 ? ISTot 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 turn cernitur quam discilur libido. "Hsedus holds, 
 lust in theatres is not seen, but learned. Gregory Nazianzen that eloquent 
 divine (^as he relates the story 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 danoeth ; for some such reason 
 (belike) Domitian forbade the Roman senators to dance, and for that fact 
 removed many of them from the senate. But these, you will say, are lascivious 
 
 'Of whom he begat WUliani the Crmqtieror; by the same token she tore her smock down, saying, &c. 
 B Epist. 2G. Quis non miratus est saltan tern ? Quis non vidit et amavit ? reterem et novam vidj Romam, sed 
 tibi similem non vidi Panareta ; felix qui Panareta fruitnr, &c. t Principio Ariadne velut sponsa prodit, ac 
 sola recedit; prodiens illico Dionysins ad numeros cantante tibia saltabat; admirati sunt omnes saltanlem 
 juvenem, ipsaque Ariadne, ut vix potuerit conqulescere; postea vero cum Dionysius earn aspexit, &c. Ut 
 autem surrexit Diony.sius, erexit simul Ariadnem, licebatque spectare gestus osculantium, et inter se com- 
 plectentium; qui autem spectabant, &c. Ad extremum videnteseosmutuis amplexibus implicates etjamjam 
 ad thalamum ituros ; qui non duxerant uxores jurabant uxores se ducturos ; qui autem duxerant conscensis 
 equis et incitatis, ut iisdem fi-uerentur, domum festinarunt. " Lib. 4. de contemnend. amoribus, ^ Ad 
 Anysium epist. bl. J Intempestivum enim est, et a nuptiis abborrens. Inter saltantes podagricum videre 
 Beuem, et episcopum. 
 
542 Love-Melancholy. [Part. 3. Sec. 2. 
 
 and Pagan dances, 'tis the abuse that oauscth such inconvenience, and I do 
 not well therefore to condemn, speak against, or " innocently to accuse the 
 best and pleasantest thing (so ^Lucian calls it) that belongs to mortal men." 
 You misinterpret, I condemn it not; I hold it notwithstanding an honest dis- 
 port, a lawful recreation, if it be opportune, moderately and soberly used ; I 
 am of Plutarch's mind, " '^ that which respects pleasure alone, honest recrea- 
 tion, or bodily exercise, ought not to be rejected and contemned :" I subscribe 
 to ^Lucian, " 'tis an elegant thing, which cheereth up the mind, exerciseth the 
 body, delights the spectators, which teacheth many comely gestures, equally 
 affecting the ears, eyes, and soul itself" Sallust discommends singing 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 aUow men and women to dance together, be- 
 cause it is a provocation to lust : they may as well, with Lycurgus and Mahomet, 
 cut down all vines, forbid the drinking of wine, for that it makes some men 
 drunk. 
 
 *' ^ Nihil prodest quod non Isedere 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 wit'n Wolfongus ''Hider, 
 and most of our modern divines : Si decorce, graves, verecundcB, plena luce 
 honorum virorum et matronarum honestarum,tempestivefiant,proharipossunt, 
 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, " young men and 
 maids flourishing in their age, fair and lovely to behold, well attired, and of 
 comely carriage, dancing a Greek galliard, and as their dance required, kept 
 their time, now turning nowtracing, 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 
 three 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, S and ? about the sun with 
 those thirty-three MaculfB or Bourbonian ^Mi^^circaSolemsaltantes Cythare- 
 dum, saith Fromundus. Pour Medicean stars dance about Jupiter, two Aus- 
 trian about Saturn, &c., and all (beUke) 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, Exod. xv. 20. Judith, xv. 13. (though the 
 devil hence perhaps hath brought in those bawdy bacchanals), and well may 
 they do it. The greatest soldiers, as ^Quintilianus, ^^mUius Probus, ''CoeUus 
 Ehodiginus, have proved at large, still use it in Greece, Rome, and the most 
 ■worthy senators, cantare, saltare, Lucian, Macrobius, Libanus, Plutarch, 
 Julius, Pollux, Athenseus, 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 Alexandre, 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. 
 
 "ItDivitias contemno tuas, rex Crajse, tuamque 
 Veodo Asiam, ungueutis, flora, mero, clioreis." 
 
 ^ Eem omnium in mortalium vita optiraam innocenter accusare. ^ Qure lionestam voluptatem respicit, 
 aut corporis exercitium, contemni non debet. b Elegantissima res est, quaa et mentem acuit, corpus 
 
 exerceat, et spectantes oblectet, multos gestus decoros docens, oculos, aures, animum ex £equo demulcens. 
 °0vid. d System, moralispliilosopliise. "Apuleius. 10. Puelli, puellajque virenti florentes astatula, 
 
 forma conspicui, veste nitidi, incessu gi-atiosi, Graacanicam saltantes Pyrrhicam, dispositis ordinationibus, 
 decoros ambitus inerrabant, nunc in orbera flexi, nunc in obliquam seriem connexi, nunc in quadrum cuneati, 
 nunc ind^ separati, &c. fLlb. 1. cap. il. B vit. Epaminondai. liLib. 6 i Eead P Maftjt 
 
 Ocean Decad. Bonzo, Lerius Hacluit, &c. kAngerianus Erotoptedium. 
 
Mem. 2. Subs. 4.] Artificial Allurements. 543 
 
 'PlatOjin his Common wealth, will have dancing-schools to he maintained, "tliat 
 young folks might meet, he acquainted, see one another, and he seen/' nay 
 more, he wonhl have them dance naked ; and scofis at them that lau-^h at 
 it. But Eusehins, prcepar. Evangel, lib. 1. cap. 11. and Theodoret, lib. 9. 
 curat, grcec. 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." Tliere 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 nsedj a furious motive to burning lust, if as by Pagans 
 heretofore, unchastely abused. But I proceed. 
 
 If these allurements do not take place, for "Simierus, that great master of 
 dalliance, shall not behave himself better, the miore 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 aniicdfrui, proniitte, finge, jura, perjura, jacta, simula, 
 mentire; and they put it well in practice, as Apollo to Daphne, 
 
 " ° mihi Delphica tellus I " Delphos. Claros, and Tecedos serve me, 
 
 Et Clares eL Tenedos, patareaQue regia servit, And Jupiter i:i known my sire to be." 
 
 Jupiter est genitor". I 
 
 '' The poorest swains will do as much, '^Mille pecus nivei sunt et mihi vaUibus 
 agni; "I have a thousand sheep, gOQd store of cattle, and they are all at her 
 command," 
 
 " ' Tibi nos, tibi nostra sapelleSj 
 
 Raraque 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 to 
 yield to his desire, that he meant nothing less, for dost tihou 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 Juno first (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 offer violence unto her, sed ilia niatris inetu abnuebat, 
 but she hy no means would yield, donee poUicitus 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 Teha J\ino in the same place. So 
 powerful are fair promises, vows, oaths, and protestations. It is an ordinary 
 
 I to Leg. tJi? 7«p Totai'Ttic cTreSJi? tVeKa, &c. hujus causa oportuit disciplinam eonstitui, ut tarn pueri qtxam 
 puells choreas celebrent, speetenturque ac spectent, &c. ™ Aspectus enim nudorum eorporum tam mares 
 quam feminas irrirare solct ad enonnes lascivijc appetitus. ^ Camden Annal. anno 1578, fol. 27G. Ama- 
 
 toriis facetiis et illecebris exquisitissimus. *» Jlet. 1. Ovid. PErasraus egl. mille mei SicLilis en-ant in 
 montibus agni. "l Virg. ^Laeheus. 8'ponj_ 4 ine].gt_ cijal. amare se jurat et laehrimatur dicitquo 
 uxoiem me ducere velJe, quum pater oculos elausisset. tQuum dotera alibi multo majorcm aspiciet, ic. 
 P Or upi.er garment. Quern Juno miserata veste contexit. 
 
544 Love-Melancholy. [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, 
 
 " ^ Cojus octavTim trepidavit getaa 
 cemere 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. '■ Fuller e credentem res est operosa puellam 'tis soon 
 
 done, no such great mastery, Ec/regiam 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 
 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, hovf 
 bravely they will maintain her, like any lady, countess, duchess, or queen j 
 they shall have gowns, tiers, jewels, coaches, and caroches, choice diet, 
 
 " The heads of parrots, toneues of nightingales, I ' Spirit of roses and of violets, 
 
 The brains of peacocks, and of ostriches, j The milli of unicorns," &c. 
 
 Their bath shall be the juice of gilliflowers, | 
 
 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 deshe, 
 or else pretend love to spend their idle hours, to be more welcome, and for 
 better entertainment. The conclusion is, they mean nothing less, 
 
 *'yNiI metuunt jurare, nihil promittere curant : I "Oaths, vows, promises, are much protested; 
 
 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;" 
 
 though he solemnly swear by the genius of Csesar, 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 kcec perjuria rid.et, " 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 
 protestations, will not avail, they fall to bribes, tokens, gifts, and such like 
 feats. ^ Plurimus aura 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 epul(B 
 (saith °Hcedus) et crebrce 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 
 been chaff. Another suitor I had was a very choleric fellow; but I so handled 
 
 ^ Hor. 8 Dejeravit ilia secundum supra trigesimum ad proximum Decembrem completuram se esse. 
 
 *Ovid. _ _ ^ Nam donis vincitur omnis amor. Catullus 1. el ft. ^ Fox, act. 3. sc. 3. y Catullus. 
 
 Perjuria rldet amantum Jupiter, et ventos irrita ten-e jubet, Tibul. lib. 3. et fi. a jn Philebo. pejeran- 
 
 tibus his dii soli ignoscunt. bCatul. "Lib.l. de contemnendis amoribus. d Dial. Ital. argentum 
 
 ut paleas projiciebat. Biliosum habui amatorem qui supplex flexis genibus, &c. Kullus recens allatus 
 terra! fructus, nullum cupediarum genus tam carum erat, nullum vinum Cieticum pretiosum, auin ad me 
 toret illico; credo alterum oculum pignori datuius, &c. 
 
Mem. 2. Subs. 4.] Artificial Allurements. 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 j 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 
 his 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 pro virginitate regno me donaturwni, 
 I should have aU he had, house, goods, and lands, pro concubitu 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 : Auclax ad omnia fcemina, quce vel amat, vel odit. 
 
 SFor 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 Car mittis violas ? nempe ut violentius uret ; 
 Quid violas violis me violenta tuis?" <tc. 
 
 * Why dost thou send me violets, my dear? 
 To make me burn more violent, I fear, 
 With violets too violent tliou art, 
 To violate and wound my gentle heart." 
 
 When nothing else will serve, the last refuge is their tears. Hcec scripsi {tes- 
 tor aniorem) mixta lachrymis et suspiriis, 'twixt tears and sighs, I write this 
 (I take love to witness), saith ^ Chelidonia to Philouius. Lumina quce modd 
 jFulmina, jam flwrnina 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." QuartUla in Petronius, when nought would move, fell a 
 weeping, and as Balthasar Castillo paints them out, "°^To these crocodile's 
 tears they will add sobs, fiery sighs, and sorrowfal 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 crede puellis, 
 
 Kamque est fceminea tutior unda iide." 
 
 Thou thinkest, peradventure, because of her vows, tears, smiles, and protesta- 
 tions, she is solely thine, thou hast her heart, hand, and afieotion, when as 
 indeed there is no such matter, as the "Spanish bawd said, gaudet ilia habere 
 unwm in lecto, alterum in portd, fertium 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 bkes 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 mnsicam opiperas epulas, et tantis juramentis, donis, &o. f Nunquam aliquis nmbramra 
 
 conjurator tanta attentione, tamque potentibus verbis usus est, quam ille exquisitis mihi dictis, &c. 
 8 Chaucer. h Ah crudele genus nee tutnm fcemina nomen ! TibuL 1. 3. eleg. 4. i Jovianus Pon. 
 
 k Aristaenetus, lib. 2. epist 1 3. 1 Suaviter flebam, nt persuasum habeat lachrymas prse gaudlo illius reditta 
 mihi emanare. "Lib. 3. his accedunt. vultus subtristis, color pallidus, gemebunda vox, ignita suspiria, 
 
 lachrymse prope innumerabUes. Ist« so statun umbra otferunt tanto squalore et in omni fere diverticulo 
 tanta macie, ut lUas jamjam moribundas putes. " Petronius. "Trust not your heart to women, for the 
 
 wave is less treacherous than their fidelity." "Ccelestina, act 7. Barthio interpret, omnibus arridet, eth 
 
 singulis amari se solam dicit. P Ovid. " They have made the same promises to a thousand gii-ls that 
 
 they make to you." 
 
 2n 
 
546 Love-Mdancholy. [Part. 3. Sec. 2. 
 
 and then her alone; like Milo's wife in Apuleius, lib. 2. Si qiiem conspexerit 
 specioscR formcB juvenem, venustate ejus sumitur, et in eum ammum intorqvH. 
 'Tis 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 wUl run mad, hang themselves, stah and 
 
 kill, if they may not enjoy them. Henceforth, therefore, nulla viro 
 
 juranti fcemina credat, let not maids believe them. These tricks and counter- 
 feit passions are more familiar with women, yinem hie dolori fadet aut vitcB 
 dies, miserere amantis, quoth Phsedra 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 Nemesis, 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 tliink their very hearts were 
 dissolved within them, and would come out in tears ; their eyes are like rocks, 
 which still drop water, dinrioe laehryiruB et sudoris in modum, turgeri promptce, 
 saith ° Aristsenetus, 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 puellanira lachrymis moveare memento, [ ** Care not for women's tears, I counsel thee, 
 Ut flerent oculos erndiere suos." j 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 ; 
 Sin arridebit, magis etfiige; et oscula si fors 
 Fen'e volet, fugito ; sunt oscula noxia, in ipsis 
 Suntque venena labris," &c. 
 
 " Take heed of Cupid's tears, if cautelous. 
 And of his smiies and Idsses I thee tell. 
 If that he offer't, for they be noxious, 
 And very poison in his lips doth dwelL" 
 
 ^ A thousand years, as Oastilio conceives, ""will scarce serve to reckon up those 
 allurements and guiles, that men and women use to deceive one another with.' 
 
 SuBSECT. Y. — 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 Fleateresi nequeunt superos, Aclieronta 
 movebunt. 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 nuUv^ 
 trader e stilus suffi,ciat, one saith. 
 
 ' ^ trecentis versibus 
 
 Suas impuritias traloqui nemo potest." 
 
 Such occult notes, stenography, polygraphy, Nuntius anirtmtus, 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 
 
 ^ Seneca HippoL ' Tom. 4. diaL merit, tu vero allquando moerore afflcieris ubi audieris me & meipsa 
 
 laqueo tui causa sufFocatam aut in puteum prfficipitatara. ^ £pisr. 20. 1 . 2. t Matronse flent duobaa 
 
 oculis, moniales quatuor, virgines uno, meretrices nullo. '^ Ovid. ^ Imagines deorum, fol. 332. fe 
 
 Moschi amove fugitive, quem Politianns Latinum fecit. ^ Lib. 3. miUe vix anni sufflcereut ad omnes iUas 
 
 machinatioues, dolosque commemorandos, quos viri et mulieres ut se invicem circumvenianr, excogitare 
 Solent jPetronius. * Piautus Tritemius. " Tllree hundred verses would not comprise their 
 
 indecencies." b De Magnet. Philos. lib. 4. cap. 10. 
 
Mem. 2. Subs. 5.] Artificial Allurements. 547 
 
 common refuge to use an a-ssistant, such as thatCatanean Philippa was to Joan 
 Queen of Naples, a "bawd's help, an old woman in the business,as "^Myrrha did 
 when she doated on Cyniras, and could not compass her desire, the old jade her 
 
 nurse was ready at a pinch, die inquit, opemque me sim/erre tibi et in hdo 
 
 mea {pone timorem) Sedulitas erit apta tibi, fear it not, if it be possible to be 
 
 done, I will effect it: nonestmuliei-i mulier insuperabilis, " Cielestina said, let 
 
 him or her be never so honest, watched and reserved, 'tis hard but one of these 
 
 old women will get access : and scarce shall you find, as ^ Austin observes, in 
 
 a nunnery a maid alone, " if she cannot have egress, before her -ndndow you 
 
 shall have an old woman, or some prating gossip, tell her some tales of this 
 
 clerk, and that monk, describing or commending some young gentleman or 
 
 other unto her." "As I was walking in the street (saith a good fellow in 
 
 Petronius) to see the town served one evening, *I spied an old woman in a 
 
 corner selling of cabbages and roots (as our huckstera do plums, apples, and 
 
 such hke fruits) ; mother (quoth he) can you tell me wherelcandwell? she, beinw 
 
 well pleased with my foolish urbanity, replied, and why, sir, should I not tell ? 
 
 With that she rose up and went before me. I took her for a wise woman, and 
 
 by-and-by she led me into a by-lane, and told me there I should dwell. I 
 
 replied again, I knew not the house ; but I perceived, on a sudden, by the 
 
 naked queans, that I was now come into a bawdy-house, and then too late I 
 
 began to curse the treachery of this old jade." Such tricks you shall have in 
 
 many places, and amongst the rest it is ordinary in Venice, and in the island 
 
 of Zante, for a man to be bawd to his own wife. No sooner shall you land or 
 
 come on shore, but, as the Comical Poet hath it, 
 
 "hMorem hunc meretrices habent, I Rogant cujatis sit, quod ei nomen siet. 
 
 Ad poituin mittLint servulos, ancillulas, I Post illje extemplo sese adplicent.'* 
 
 Si qua peregrina navis in portum aderit, | 
 
 These white devils have their panders, bawds, and factors in every place to 
 seek about, and bring in customers, to tempt and way-lay novices, and silly 
 travellers. And when they have them once within their clutches, as .^gidius 
 Maserius in his comment upon Valerius Flaccus describes them, " ' with pro- 
 mises and pleasant discourse, with gifts, tokens, and taking their opportunities, 
 they lay nets which Lucretia cannot avoid, and baits that Hippolitus himself 
 would swallow ; they make such strong assaults and batteries, that the goddess 
 of virginity cannot withstand them: give gifts and bribes to move Penelope, 
 and with threats able to terrify Susanna. Ho w many Proserpinas, with those 
 catchpoles, doth Pluto take? These are the sleepy rods with which their souls 
 touched descend to hellj this the glue or lime with which the wings of the 
 mind once taken cannot flyaway; the devil's ministers to allure, entice," &c. 
 Many young men and maids, without all question, are inveigled by these 
 Eumenides and their associates. But these are trivial and weU known. The 
 most sly, dangerous, and cunning bawds, are your knavish physicians, empyrics, 
 mass-priests, monks, '^Jesuits, and friars. Though it be against Hippocrates' 
 oath, some of them will give a dram, promise to restore maidenheads; and do 
 it without danger, make an abortion if need be, keep down their paps, hinder 
 conception, procure lust, make them able with Satyrions, and now and then 
 
 •Catul. eleg. 5. lib. 1. Venit in exittum caBida lena meum. dOYJllO. met 'Parabosc Barthil. 
 
 n)e vit, tiiiD. c. 3. ad sororein vix aliquam reclusarum hujus temporia solam invenies, ante cujus fenestram 
 non anus gaiTula, vel nugigerula mulier sedet, quse earn fabulis otcupet, rumorlbus pascat, hujus vel illiua 
 monat-hi, &c. SAgreste olus anus vendebat, et rogo inquam, mater, nunquid scis ubi ego habitem? delec- 
 tata ilia urbanitate tarn stulta, et quid nesciam inquit ? consuiTexitque et cepit me prscedere ; divinam ego 
 putabam, &c , nudas video meretrices et in lupanar me adductum, sero execratus aniculai insidias. h Plautus 
 Meneeb. "These hiirlots send little maidens down to the quays to ascertain the name and nation of every 
 ship that arrives, after which they themselves hasten to address the new-comers." iPromissis everberant, 
 molliunt dulciloquiis, et opportunum tempus aucupaiites laqucos ingenint quos vix Lucretia vitare; escam 
 parant quam vel satur Hippolitus sumeret, &c, Idas sanfe sunt virgse soporifeiie quibus contacta animse 
 ad Orcura dcsceudunt ; hoc gluten quo compacts mentium alae evolare nequeunt, deemonis anciljs, que 
 Bollicilant, &c. kSee the practices of the Jeauita, Anglice, edit 1630. 
 
5i8 Love -Melancholy. [Part. 3. Sec. 2. 
 
 step iu themselves. No monastery so close, house so private, or prison so well 
 kept, butthese honest men are admitted to censure and ask questions, to feel 
 their pulse beat at their bedside, and all under pretence of giving physic. 
 Now as for monks, confessors, and friars, as he said, 
 
 " 1 Non audet Styrins Pluto tentare quod audet | " That Stygian Pluto flares not tempt or do, 
 ISffrenis monilius, plenaque iraudis anus ; - | What an old hag or monk will undergo ; 
 
 either for himself to satisfy his own lust, for another if he be hired thereto, or 
 both at once, having such excellent means. For under colour of visitation, 
 auricular confession, comfort and penance, they have free egress and regress, 
 and corrupt, God knows, how many. They can such trades, some of them, 
 practise physic, use exorcisms, &c, 
 
 ^ That whej-eas was wont to walk and Elf, 
 There now icaUcs the Limiter himself^ 
 In every bush and under every tree, 
 There needs no other Incubus but he 
 
 "In the mountains between Dauphine and Savoy, the friars persuaded the good 
 wives to counterfeit themselves possessed, that their husbands might give them 
 free acCeSs, and were so familiar in those days with some of them, that, as one 
 "obsei^s, "wenches could not sleep in their beds for necromantic friars ; and 
 the good abbess^n Eocaccio may in some sort witness, that rising betimes, 
 mistook and i^ on the friar's breeches instead of her veil or hat." You have 
 heard the story, I p^ume, of PPaulina, a chaste matron in ^gesippus, whom 
 one of Isis' priests did prostitute to Mundus, a young knight, and made her 
 believe it was their god Anubis. Many such pranks are played by our Jesuits, 
 sometimes in their own habits, sometimes in others, like soldiers, courtiers, 
 citizens, \cholars, gallants, and women themselves. Proteus-Uke, in all forms 
 and disguises, that go abroad in the night, to inescate and beguile young 
 women, or to have their pleasure of other men's wives ; and, if we may believe 
 ^some relations, they have wardrobes of several suits in the colleges for that 
 purpose. Howsoever in public they pretend much zeal, seem to be very holy 
 men, and bitterly preach against adultery, fornication, there are no verier 
 bawds or whoremasters in a country; "'whose soul they should gain to God, 
 they sacrifice to the devil." But I spare these men for the present. 
 
 The last battering engines are philters, amulets, spells, charms, images, and 
 such unlawful means : if they cannot prevail of themselves by the help of 
 bawds, panders, and their adherents, they will fly for succour to the devil him- 
 self. I know there be those that deny the devil can do any such thing (Crato 
 epist. 2. lib. med.), and many divines, there is no other fascination than that 
 which comes by the eyes, of which I have formerly spoken ; and if you desire 
 to be better informed, read Camerarius, oper. subcis. cent. 2. c. 5. It was given 
 out of old, that a Thessalian wench had bewitched King Philip to dote upon 
 her, and by philters enforced his love ; but when Olympia, the Queen, saw the 
 maid of an excellent beauty, well brought up, and qualified — these, quoth she, 
 were the philters which inveigled King Philip ; those the true charms, as 
 Henry to Rosamond, 
 
 " s One accent from thy lips the blood more wanns 
 Ihan all their philters, exorcisms, and channs." 
 
 With this alone Lucretia brags in *Aretine, she could do more than all philo- 
 sophers, astrologers, alchymists, necromancers, witches, and the rest of the 
 crew. As for herbs and philters, I could never skill of them, " The sole 
 
 liEn. Sylv. m Chaucer, in the Wife of Bath's tale. "^H. Stephanus, Apol. Herod, lib. 1. cap. 21. 
 
 ^Bale. Pui|)ise in lectis doi-mire non poterant. PIdem Josephus, lib. 18. cap. 4. ILiher edit. 
 
 Augusta; Vindeiicorum, An. 1608. ^Quanim animas lucrari debent Deo, sacrificant diabolo. ^M. Dray- 
 ton, Her. epist t Pornodidascalo dial. Ital. Latin, fact, h Gasp. Baithio. Plus possum quam omnLS 
 philosophi, astrologi, necromantici, &c., sola saliva inungens, I. amplexu et basils tarn furiose furere, tarn bes- 
 tiiditer obstupefieri coegi, ut instar idoli me adorarint. 
 
Mem. 2. Subs. 5.] Artificial Allurements. Sid 
 
 philter that ever I used was kissing and embracing, by which alone I made 
 men rave like beasts stupified, and compelled them to worship me Uke an idol." 
 In om- times it is a common thing, saith Erastus, in his book de Lamiis, for 
 witches to take upon them the making of these philters, " "to force men and 
 women to love and hate whom they will, to cause tempests, diseases," &c. 
 
 by charms, spells, characters, knots. ^hic Thessala vendit Fhiltra. St. 
 
 Hierome proves that they can do it (as in Hilarius' life, epist. lib. 3) ; he hath 
 a story of a young man, that with a philter made a maid mad for the love of 
 him, which maid was after cured by Hilarian. Such instances I find in John 
 Nider, Formicar. lib. 5. cap. 5. Plutarch records of LucuUus that he died of a 
 philter ; and that Cleopatra used philters to inveigle Antony, amongst other 
 allurements. Eusebius reports as much of Lucretius the poet. Panormitan. 
 lib. i. de gest. Alplionsi, hath a story of one Stephan, a Neapolitan knight, that 
 by a philter was forced to run mad for love. But of all others, that which 
 ^Petrarch, epist. famil. lib. 1. ep. 5, relates of Charles the Great (Charlemagne), 
 is most memorable. He foolishly doted upon a woman of mean favour and 
 condition, many years together, wholly delighting in her company, to the great 
 grief and indignation of his friends and followers. When she was dead, he did 
 embrace her corpse, as Apollo did the bay-tree for his Daphne, and caused her 
 coffin (richly embalmed and decked with jewels) to be carried about with him 
 over which he still lamented. At last a venerable bishop, that followed liis 
 court, prayed earnestly to God (commiserating his lord and master's case) to 
 know the true cause of this mad passion, and whence it proceeded j it was 
 revealed to him, in fine, " that the cause of the emperor's mad love lay under 
 the dead woman's tongue." The bishop went hastily to the carcass, and took 
 a small ring thence ; upon the removal the emperor abhorred the corpse, and, 
 instead ^of it fell as furiously in love with the bishop, he would not suffer him 
 to be out of his presence ; which when the bishop perceived, he flung the ring 
 into the midst of a great lake, where the king then was. From that hour the 
 emperor neglected all his other houses, dwelt at ''Ache, built a fair house in 
 the midst of the marsh, to his infinite expense, and a '^temple by it, where 
 after he was buried, and in which city all his posterity ever since used to be 
 crowned. Marcus the heretic is accused by Irenfeus to have inveigled a young 
 maid by this means ; and some writers speak hardly of the Lady Katherine 
 Cobham, that by the same art she circumvented Humphrey Duke of Gloucester 
 to be her husband. Syciiiius .^ilmilianus summoned ° Apuleius to come before 
 Cneius Maximus, proconsul of Africa, that he being a poor fellow, " had 
 bewitched by philters Pudentilla, an ancient rich matron to love him,'' and, 
 being worth so many thousand sesterces, to be his wife. Agrippa, lib. 1. 
 ca2}. 48. occult. pUilos. attributes much in this kind to philters, amulets, images : 
 and Salmutz, com. in Pancirol. Tit. 10. de Horol. Leo Afer. lih. 3. saith, 'tis an 
 ordinary practice at Fez in Africa, Prcestigiatores ibijylures, qui coguntainores et 
 concubitus : as skilful alloutasthatHyperboreanmagician,of whomCleodemus, 
 in "^Lucian, tells so many fine feats performed in this kind. But Erastus, 
 Wierus, and others are against it ; they grant indeed such things may be done, 
 but (as Wierus discourseth, lih. 3. de Lamiis, cap. 37.) not by charms, incan- 
 tations, philters, but the devil himself; lib. 5. cap. 2. he contends as much ; 
 so doth Freitagius, noc. ined. cap. 74. Andreas Cisalpinus, cap. 5 ; and so 
 much Sigismundus Schereczius, cap. 9. de hirco nocturno, proves at large. 
 
 ^ Sagae omnes sibi arrogant notitiara, et facultatem in amoreni alliciendi quos velint ; odia inter conjuges 
 serendi, tempestates excltandi, mortos iniiigendi, (fee. ^ Juvenalis Sat. yidera refert Heij. Konnanmis 
 de mir. mort lib. I. cap. 14. Perdite amavit mulierculam quandam, illius amplexibus aequiesc^^fs, summa cum 
 indignatione suorum et dolore. ^ Et inde totus in Episcopum furere, ilium colere. ^ Aquisgranum, 
 viilgo Aixe. b Immense sampta templum et tedes, i&c ° Apolog. quod Pudentillanj vlduaui ditem et 
 provectioris setatia fceminam caataminibua in amorem sui pellexisset. d Philopseude, torn. 3. 
 
550 Lov&-Melomckoly. [Part. 3. Sec. 2. 
 
 "^Unchaste women by the help of these witclies, the devil's kitchen maids, 
 have their loves brought to them in the night, and carried back again by a 
 phantasm flying in the air in the likeness of a goat. I have heard (saith he) 
 divers confess, that they have been so carried on a goat's back to their sweet- 
 hearts, many miles in a night." Others are of opinion that these feats, which 
 most suppose to be done by charms and philter.s, are merely effected by natural 
 causes, as by man's blood chemically prepared, which much avails, saith 
 Ernestus Burgranius, in Luoerna vitce et mortis Indiae, ad amorem concilian- 
 dum et odium (so huntsmen make their dogs love them, and farmers their 
 pullen), 'tis an excellent philter, as he holds, sed vulgo prodere grande nefis, 
 but not fit to be made common : and so be Mala insana, mandrake roots, man- 
 drake f apples, precious stones, dead men's clothes, candles, mala Bacchica, 
 panis porcinus, HyppomaTies, a certain hair in a *^ wolf's tail, &c., of which 
 Bhasis, Dioscorides, Porta, Wecker, Rubeus, Mizaldus, Albertus, treat : a 
 swallow's heart, dust of a dove's heart, muUum valent linguce vipsra/rum, cere- 
 bella asinorum, tela equina, palliola quibus in/antes obvoluti nascuntwr, funis 
 strangvlati hominis, lapis de iiido Aquilce, <fec. See more in Sokeukius 
 observat. medioinal. lib. 4. cfec, which are as forcible, and of as much virtue as 
 that fountain Salmacis in ^ Vitruvius, Ovid, Strabo, that made all such mad for 
 lovethat drank of it, or that hot bath at ' Aix; in Germany, wherein Cupid once 
 dipt his arrows, which ever since hath a peculiar virtue to make them lovers all 
 that wash in it. But hear the poet's own description of it, 
 
 ** k Unde hie fei-vor aquis terra emmpentibus uda ? | Inquit, et h£ec pharetrre sint moimmenta mese. 
 
 Tela olim hie ludens ignea tinxit amor; Ex illo fervet, rarusque Itie inergitiir liospes, 
 
 Et gaudens stridore novo, fei"vete perennes, 1 Cui non ticillet pe^tu.a ;)iiindLis amor." 
 
 These above-named remedies have happily as much power as that bath of Aix, 
 or Venus' enchanted girdle, in which, saith Natales Comes, " Love toys aud 
 dalliance, pleasantness, sweetness, persuasions, subtleties, gentle speeches, and 
 all witchcraft to enforce love was contained." Read more of these in Agrippa 
 de occult. Philos. lib. 1. cap. 50. et 45. Malleus, malefic, part. 1. quoest. 7. 
 Delrio, tarn. 2. quest. 3. lib. 3. Wierus, Pomponatius, cap. 8. deincantat.S'vwxv&, 
 lib. 13. Theol. Flat. Calcagninus, &c. 
 
 MEMB. III. 
 
 Symptoms or signs of Love-Melancholy, in Body, Mind, good, bad, <&c. 
 
 Symptoms are either of body or mind; of body, paleness, leanness, dryness" 
 (fee. ' Pallidus omnis amans, color hie est aptus amanti, as the poet describes 
 \owevs: facit amor maciem, love causeth leanness, ™Avicenna de Ilishi, c. 33. 
 " makes hollow eyes, dryness, symptoms of this disease, to go smihng to them- 
 selves, or acting as if they saw or heard some delectable object." Yalleriola, 
 lib. 3. observat. cap. 7. Laurentius, cap. 10. j9Slianus Montaltus de. Her. amore. 
 Langius, ep'ist. 24. lib. 1. epist. med. deliver as much, corpus exangue pallet, 
 
 corpus gracile, oculi cavi, lean, pale ut nudis qui pressit calcibus anguem, 
 
 '' as one who trod with naked foot upon a snake," hoUow-eyed, their eyes are 
 
 ^ Impudic» mulieres opera veneflcanim, diaboli coquaram, amatores suos ad se noctu ducunt et reducunt, 
 miniaterio hirci in aere voiamis ; mullos novi qui hoc fassi sunt, &c. f Mandrake apples, Lemnius, lib, herb, 
 bib. c. 2. sof whiohreadPlin.lib.8.cap.22. etlib. 13. 0, 2r).et QuintUianum.lib, 7, hLib. 1 1. c, 8. Venere 
 iinplicat eos, qui ex eo bibunt. Idem Ov. Met, 4, Strabo, Geog, 1, 14, Lod, Guicciardine's descript 
 
 Aquisgrani in Ger, k Baltheus Venens, in quo suavitas, et dulcia coUoquia, benevolentiae, et blaiiditiffl^ 
 
 suasiones, fraudes et veneficia includebantur, " Whence that heat to waters bubbling from the cold moist 
 earth? Cupid, once upon a time playfully dipt herein his arrows of steel, and delighted with the hissing 
 sound, he said, boil on for ever, and retain the memoiy of my quiver, Fi'om that time it is a theimal spring, . 
 in wliich few venture to bathe, but whosoever does, his heart is instantly touched with love," 1 Ovid. 
 Facit hunc amor ipse colorem. Met. 4, "^Signa ejus profunditas oculoram, piivatio lachrymamm, sus- 
 piria, sa^pe rident stbi, ac si quod delectabile viderent, aut audirent 
 
Mem. 3.] Symptoms of Love. 551 
 
 hidden in their heads, ^Tmierque nitidl corporis cecidit decor, they pine 
 
 away, and look ill with waking, cares, sighs. 
 
 " Et qui tenebant siffna Phoebeffi facts 
 Oculi, uiliil gentile nee patrium micant." 
 
 "And eyes that once rivalled the locks of Phoebus, lose the patrial and 
 paternal lustre." With gi-oans, griefs, sadness, diiLuess, 
 
 Cora ant salutis " 
 
 ' ° Nulla jam Cereris subit 
 
 want of appetite, &o. A reason of all this, ^ Jason Pratensis gives, " because 
 of the distraction 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 garden do 
 ihis month of May, for want of rain." The green sickness therefore often 
 happeneth to young women, a cachexia or an evil habit to men, besides their 
 ordinary sighs, complaints, and lamentations, which are too frequent. As 
 drops from a still, ut occluso stillat ah igne liquor, doth Cupid's fire pro- 
 voke tears from a true lover's eyes, 
 
 *' 1 The migbty Mars did oft for Venus shriek, I '* ^ ij^iia distillat in undas, 
 
 Privily moistening bis honid cheelt I Testis ent largus qui rigat ora liquor," 
 
 With womanisli tears," 1 
 
 with many such like passions. When Chariclia was enamoured of Theaginesi 
 as ^Heliodorus sets her out, "she was half distracted, and spake she knew 
 not what, sighed to herself, lay much awake, and was lean upon a sudden :" 
 and when she was besotted on her son-in-law, ^pallor deformis, marcentes 
 oculi, ifec, she had ugly paleness, hollow eyes, restless thoughts, short wind, ifec. 
 Eurialis, in an epistle sent to Lucretia, his mistress, complains amongst other 
 grievances, tu mihi et somni et cibi usinn ahstulisti, thou has taken my stomach 
 and my sleep from me. So he describes it aright : 
 
 His sleep, his meat, his drink, in him bereft, 
 
 That lean he waxeth, and dry as a shaft. 
 
 Bis eyes hollow and grisly to behold, 
 
 His hew pale and ashen to unfold. 
 
 And 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 ut insanii, nt animus mihi male affectua est, " No sooner seen I had, than mad I was, 
 
 Miseije mihi forma tabescebat, neque amplius pompara BIy beauty fad'd, and I no min-e did cave 
 
 Ullom curubam, aut quando doraum redieram For any pomp, I Itnew not where I was, 
 
 Kovi, sed me ardens quidam morbus consumehat, But sick I was, and evil I did fare ; 
 
 Decubui in lecto dies decem, et noctes decern, 
 Definebant capite capilli, ipsaque sola rellqua 
 Ossa et cutis" 
 
 AU these passions are well expressed by ^ that heroical poet in the person of 
 Dido: 
 
 "At non infelix animi Phsenissa, nee unqnam "Unhappy Dido could not sleep at all, 
 
 Solvitur in somnos, oculi-sque ac nectore amores But lies awake, and takes no rest : 
 
 Accipit ; ingeminant CMXse, rursusque resurgens And up she gets again, wliilst care and grief, 
 
 Ssevit amor," &c. And raging love torment her breast" 
 
 Accius Sanazarius, Egloga 2. de Galatea, in the same manner feigns his 
 Lyohoris ^ tormenting herself for want of sleep, sighing, sobbing, and lament- 
 ing; and Eustathius in his Ismenius much troubled, and "^panting at heart, 
 at the sight of his mistress," he could not sleep, his bed was thorns. " All 
 
 ° Seneca Hip " Seneca Hip. P De morbis cerebri de erot amore. Ob spiritnum distra«tionem 
 
 hepar officio sno non fungitur, nee vertit alimentum in sanguinem, ut debeat Ergo membra debilia, et 
 penuria aUbills sued marcescunt, squalentque ut herbse in horto meo hoc mense Maio ZenaciS, oh imbrmni 
 defectum. a Faerie Qneene, 1. 3. cant 11. r Amator Emblem. 3. » Lib. 4. Ammo errat, et qmdvis 
 obvium loquitur, vigiliaa absque causa sustinet, et succum corporis subito amisit. t Apuleras. " Chaucer, 
 in the Knight's Tale. ^ Virg. £.n. 4. ^ Dum vaga passim sidera fulgent, numerat longas tetricus 
 
 horas, et aiUicito nbtus cubito suspirando viscera rumpit ^ Salicbat crebro tepidum cor ad aspectum 
 
 lamenei » Gordoaius, o. 20. amittunt Baape cibum, potum, et maceratur Inde totum corpus. 
 
 I lay upon my bed ten days and nights, 
 A skeleton I was in all men's sights." 
 
552 Love-Melancholy. [Part. 3. Sec. 2. 
 
 make leanness, -wraiit 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 juvenum vigilat« corpora noctes, 
 Curaque et immenso qui fit amore dolor." 
 
 Many such symptoms there are of the body to discern lovers by, quis enim 
 
 bene celet amorem ? 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 inagis cestuat ignis, 'Twas Antiphanes the comedian's observa- 
 tion of old, Love and drunkenness cannot be concealed, Celare alia possis, Jueo 
 prceter duo, vini potum, <fec. 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 Straionice, 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 with 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 Valesius, I. 3. controv. 13. med. contr. denies 
 there is any such pulsus 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 
 by whom he loves," Langius, epist. 24. lib. 1. med. epist. Neviscanus, lih. 4. 
 numer. 66. syl. nuptialis, Valescus de Taranta, Guianeiius, Tract. 15. Vale- 
 riola sets down this for a symptom, " ^ Difierence 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, Josephus Struthius, 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 
 will know, saith he, whether the men suspected be such or such, touch their 
 arteries," &c. And in his fourth book, fourteenth chapter, he speaks of this 
 particular pulse, "'^Love 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." 
 ApoUonius, 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, liorreoque postquam aspexi banc." 
 
 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, 
 
 ^ Ter. Eunuch. Dii boni, quid hoc est, adeone homines mutari ex amore, ut non co^oscas eundem 
 esse I c Ovid. Met. 4. " The more it is concealed the more it strug:gles to break through its conceal- 
 
 ment." d Ad ejus nomen rubebat, et ad aspectum pulsus variebatur. Plutar. *' Epist. 13. fBarck. 
 
 lib. I. Oculi medico tremore errabant. 8 Pulsus eorum velos et inordinatus, si mulier quam amat fortfe 
 
 transeat. h Signa sunt cessatio ab omni opere insueto, privatio somni, snspiria crebra, rubor cum sit 
 
 eermo de re amata, et commotio pulsfls. i Si noscere vis an homines saspecti tales sint, tangito eornm 
 
 arterial. k Amor faclt insquales, inordinatos. 1 In nobilis cujusdam uxore quum subolfacerem 
 
 adulteri amore tuisse correptam et quam maritus, Ac. "u Ccepit illico pulsus variari et feiTl celerius et sic 
 
 Inveni. u Eunuch, act. 2. seen. 2. " Epist. 7. lib. 2. Tener sudor et creber anhelitus, nalnitatio 
 
 cordis, &C. ' *^' *^ 
 
Mem. 3.] 
 
 Symptoms of Love. 
 
 553 
 
 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 PEustathius makes an argument of 
 Ismene's aiiection, 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 fecies sibi dat responsa mbore, 
 Et tener affectum pvodit utrique pador,' 
 
 ' Their faces answer, and by blushing say, 
 How both atfected 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 theni ; they cannot contain themselves, but that they will be 
 still kissing. ''Stratocles, the physician, upon his wedding-day, when he was 
 at dinner, Kiliil jJi'ius sorhillavit quam tria basia puellce pangeret, could not eat 
 his meat for kissing the bride, &c. 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 deficit incipitqus semper, 't\s, never at an end, 'another 
 kiss, and then another, another, and another, (fee. — 7w«.c ades Thelayra — 
 Come kiss me Corinna ? 
 
 " ^ Centum basia centies. 
 Centum basia niillies, 
 JMiUe basia millies, 
 Et tot miltia millies, 
 Quot guttiE Siculo man, 
 Qnot sunt sidera ccelo, 
 Istis purpmeis tienis, 
 Istis turgidulis labris, 
 Ocellisque loquacull?, 
 Figam continue impetu ; 
 
 formosaXeaira. (As Catullus to Lesbia.) 
 Da mihi basia mille, deinde centum, 
 Bein mille altera, da secunda centum, 
 Dein usque altera millia, deinde centum.*^ 
 
 ' ^ first give a hundred. 
 
 Then a thousand, then another 
 Hundred, then unto the other 
 Add a thousand, and so more," Ac. 
 
 Till you equal with the store, all the grass, &c. So Venus did by her Adonis 
 the moon with Endymion, they are still dallying and colling, as so many doves 
 Columbatimque labra conserentes Idbiis, and that with alacrity and courage, 
 
 *' y Affligunt avid6 corpus, junguntque salivas 
 Oris, et inspirant prensantes dentibus ora." 
 
 ''Tarn impresso ore ut vix inde labra detrahant, cervice reclinata, " as Lamprias 
 in Lucian kissed Thais, Philippus her ^in Aristsenetus," amore lymphato tarn 
 furiose adhcesitjUtvix labra solvere esset,totum,que os mihi contrivit;^ Aretio.es 
 Lucretia, by a suitor of hers was so saluted, and 'tis their ordinary fashion. 
 
 " dentcs illudunt ssepe labellis, 
 
 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, &c., diving inta their 
 bosoms, and that libe7iter, et cum delectatione, as "Philostratusconfesseth to his 
 mistress; and Lamprias in Lucian, Mamillas premens, per sinum dam 
 dextrd, &.C., feeling their paps, and that scarce honestly sometimes; as the old 
 man in the 'iComedy well observed of his son, Non ego te videbam m,anum 
 huic puellce, in sinum, inserere 1 Did not I see thee put thy hand into her 
 bosom? go to, with many such love tricks. "Juno in Lucian deorum, torn. 3. 
 
 P Lib. 1. QLexoviensis episcopus. 'ThecdonasprodromnsAmaranto dial. Gaulimo interpret. 
 
 ^Petron. Catal. t Sed unum ego usque et unum Petam h [uis labellis, postque unum et nnum et unum, 
 
 dari rogabo. Loechens Anacreon. ^ Jo. Secundus, bas. 7. ^Translated orimitated by M. B. Johnson, 
 our arch poet, in tis 1 19 ep. J Lucret. 1. 4. ^Lucian. dial. Tom. 4. Merit, sed et aperientes, <fcc. 
 
 ^F.pist. 16. b Deducto ore longo me basio demuicet "^Indeliciis mammas tuas tango, &c. dTerent. 
 * Tom. 4. merit dial 
 
554 Love-Mdaneholy. [Part. 3. Sec. 2. 
 
 dial. 3. complains to Jupiter of Ixion, "^he 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 can not come near to dally, have not that opportunity, famUiai'ity, or 
 acquaintance to confer and talk together; yet if they be in presence, their eye 
 will betray them : Ubi ani07- ibi oculus, as the common saying is, " where I 
 look I like, and where I like I love ; " but they will lose themselves in her looks 
 
 *' Alter in alterius jactantes lumina vultus, 
 Quairebant taciti noster ubi esset amor." 
 
 " They cannot look off whom they love," they will impregnare eamipsis 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. 
 AristiBuetus of 'Exithemus, Lucian, in his Imagin. of himself, and Tatius of 
 Clitophon, say as much, Ills 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, w%connivo 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, devovir him, swallow 
 him, as Martial's Mamurra is remembered to have done : Inspexit molles pueros, 
 oculisque comedit, &c. There is a pleasant story to this purpose in Navigat. Ver- 
 tom. lib. 3. 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 
 could not desist ; she made him one day come into her chamber, et gemince 
 horce spalio intuebatur, non a me unqua/m 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 Venus' picture j he came every morn- 
 ing to her temple, and there continued all day long ™from sunrising to sunset, 
 unwilhng to go home at night, sitting over against the goddess's picture, he did 
 continually look upon her,and mutter to himself I know not what. If so be they 
 cannot see 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 Rome ; the porch 
 and street was ever full of some, walking or riding, on set purpose to see me ; 
 their eye was stiU 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 Attentfe adeo in me aspexit, et interduin ingemiscebat, et lachiymabatur. Et si quando bibens, «fcc 
 s Quiiiue omnia ceraere debes Leucothoen spectas, et virgine figis in una quos mundo debes oculos, Ovid. 
 Met. 4. li Lucian. torn. 3. quoties ad Cariam venis cumim sistis, et desuper aspectaa. i ISx quo 
 
 te pi-imura vidi Pythia alib oculos vertere non fuit. k Lib. 4. 1 Dial Amoiiim. ni ^.d oecasum 
 
 soils sgri; domum redicns, atquo totum diem ex adverao deae sedens recta, in ipsam pei-petuo oculorum ictus 
 direxit, Ac. n m,. 3. o Begum palatium non tam diligenti custodia septum fuit, ao oBdas meas 
 
Mem 3.] Symptoms of Love. 555 
 
 felicity to be witli lier, to talk with her ; he is never well but in her company, 
 and will walk " ^ seven or eight times a-day through the street where she 
 dwells, and make sleeveless errands to see her;" plotting stiU where, when 
 and how to visit her, 
 
 "iLevesque sub nocte susurri, 
 Composita repetiintur hord." 
 
 And when he is gone, he thinks every minute an hour, every hour as long as a 
 day, tea days a whole year, till he see her again. ^ Tempora si numeres bene 
 qiuB numeramus amantes. And if thou be in love, thou wilt say so too, Et 
 longum, formt)sa, vale, farewell sweetheart, vale, charissima Argents, &c. Fare- 
 well my 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 
 tin he see her again, and she him, the clocks are surely set back, the hour's 
 past, 
 
 *' 8 Hospita Demophoon tua te Rodopheia PhiUis, 
 Ultra promissum tempus abesse queror." 
 
 She looks out at -window stiU to see whether he come, ' and by report Phillis 
 went nine times to the sea-side tliat day, to see if her Demophoon were approach- 
 ing, and " Troilus to the city gates to look for 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 1 why tar- 
 ries he so long 1 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, evei'y 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 Amor non patitur moras, love 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, 'tis all 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 seven years 
 for Rachel, and it was quickly gone because he loved her. None so merry ; 
 if he may happily enjoy her company, he is in heaven for a time; and if he 
 may not, dejected in an instant, soHtary, silent, he departs weeping, lamenting, 
 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, 
 a bitter sweet passion at last ; ^ Amor mdle etfelle est fcecundissiTnus, gustum 
 dat dulcem et amarum. 'Tis suavis a/ma/ricies, dolentia dekctabilis, hUare 
 tormentum ; 
 
 " ^Et me melle beant suaviora, 
 Et me felle necant amariora," 
 
 Like a summer fly or sphine's wings, or a rainbow of all colours, 
 
 " Qua3 ad soils radios conversse aureiE erant, 
 Adversus nubes ceruleae, quale jubar irldjs," 
 
 fair, foul, and full of variation, though most part irksome and bad. For in a 
 word, the Spanish Inquisition is not comparable to it ; "a torment " and " '^ exe- 
 
 P Uno et eodem die sexties vel septies ambulant per eandem plateam, at vel unico arnica suae fruantur 
 aspectu, lib. 3. Theat. MundL 9 Hor. "■ Ovid. ' Ovid. t Hyginus, fab. 69. Eo die 
 
 dicitur noriies ad littus currisse. ^Chaucer. s: gen. xxix. 20. ypiautus, ClsteL ^ Stobfflus fe Grseco. 
 " Sweeter than honey it pleases me, more bitter tban gall it teases me." * Flautus : Credo ego ad hominia 
 camificmam amorem inventom esse. . 
 
"^Insomnia, aarumna, error, terror, etfuga, 
 Exco^itantia, excors immodestia, 
 Petulaiitia, cuijiditas, et malevolentia ; 
 InhiEret etiam aviditas, desidia, injuria, 
 Inopia, conta.ueiia et dispeiidium," &c. 
 
 556 Love-Melancholy. [Part. 3. Sec. 2. 
 
 cution" as it is, as he calls it in the poet, an unquenchable fire, and what not ? 
 "From it, saith Austin, arise "biting cares, perturbations, passions, sorrows, 
 fears, suspicions, discontents, contentions, discords, wars, treacheries, enmities, 
 flattery, cozening, riot, impudence, cruelty, knavery," i&c. 
 
 " ialav, querela, ' ' Aut si triste mugis potest qaid esse, 
 
 Lamentatio, lachiymie perennes, I Hos tu das comaes A'easra vitie." 
 
 Languor, anxietas, amaritbdo ; | 
 
 These be the companions of lovers, and the ordinary symptoms, as the poet 
 repeats them. 
 
 " d In amore hsec insunt vitia, «£ 
 
 Suspiciones, inimicitise, aadacise, 
 Bellum, pax i-ursum," &c. 
 
 " In lo7e these vices are ; suspicions, 
 Peace, war, and impudence, detractions, 
 Dreams, cares, and errors, terrors and affri'^'hts. 
 Immodest pranks, devices, sleights and flights. 
 Heart-burnings, wants, neglects, ddsire of wrong, 
 Loss continual, expense, and hurt aiiion,'." 
 
 Everypoet 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 1 am othervyise 
 persuaded. ^Res est soUiciti 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 Yenus' daughters, 
 
 " Marti clypeos atque arma secanti 
 
 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 Machines, a gentle father and a lovesick son. " Be 
 of good cheer', my son, thou shalt have her to wife. JEi. Ah fathei-, do you 
 mock me now 1 M. I mock thee, why ? ^. That which I so earnestly desire, 
 I more suspect and fear. M. Get you home, and send for her to be your wite. 
 JEi. What now a wife, now father," &o. ' These doubts, anxieties, suspicions, 
 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 amaram 
 Plato calls it, a bitter potion, an agony, a plague. 
 
 *' Eripite hanc pestem perniciemque mihi; I " take away this plague, this mischief from me, 
 
 QuiE mihi subrepens imos ut toiijor in artus. Which as a numbness over all my body, 
 
 Expulit ex Omni pectore lEetitias." 1 Expels my joys, and makes my soul so heavy." 
 
 Phsedria had a true touch of this, when he cried out, 
 
 " kO Thais, utinam esset mihi i " O Thais, would thou hadst of these my pains a part. 
 
 Pars OBqua amoris tecum, ac paritfer fieret ut Or a^it doth me now, so it would make tllee smart.'* 
 
 Aut hoc tibi doleret itidem, ut railii dolet." | 
 
 So had that young man, when he roared again for discontent, 
 
 *1 Jactor, crucior, agitor, stimulor, 
 Versor in amoris rota miser 
 Exanimor, feror, distrahor, deripior, [animus.' 
 Ubi sum, ibi non sum ; ubi non sum, ibi e^t 
 
 " I am vext and toss'd, and rack'd on love's wheel; 
 Where not, I am ; but where am, do not feel." 
 
 The moon in ™Lucian made her moan to Venus, that she was almost dead for 
 
 b De civitat. lib. 22. cap. 20. Ex eo orimitur mordaces cura;, perturbationes, moerores, formidines, insana 
 gaudia, discordise, lite.s, belta, insidiaa, iracundise, inimicitia;, fallacise, adulatio, fraus, fuitum, nequitia, im- 
 pudentia, ^ Marnllus, 1. 1. dXer. Eunuch. ^Plautus, Mercat. fOvid. E Adelphi, Act. 4. 
 
 seen. 5. M. Bono animo es, duces uxorem hanc, .dischines. M. Hem, pater, nura tu ludls me nunc"^ M. Ego le 
 te, quamobrem ? iE. Quod tam misere cupio, &c. hTom 4. dial, amorum. i Aristotle, 2. Rhet puta 
 Jove therefjre in the irascible part Ovid. kXer. Eunuch. Act. l.sc. 2. Iriautus. ™Tom.3. 
 
Mem. 3.] Symptoms of Love. 557 
 
 love, pereo equidem amore, and after a long tale, she broke off abruptly and 
 ■wept, ""O Yenus, tboii 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 
 pangs; -what shall I do]" Vos dii Averrunci solvite me his curis, O ye 
 gods, free me from these cares and miseries, out of the anguish of his soul, 
 PTheocles 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 fi-uitless clamoui'S 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, &c. 
 
 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 Meleboeas' 
 presence, Quis unquam, hac Tnortali vitd tarn gloriosum corpus vidit 1 humani- 
 tatein transcendere videos; &c. ■who ever sa^w so glorious a sight, ■what man ever 
 enjoyed such delight? More content cannot be given of the gods, ■wished, had 
 or 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 ? aiit magis hac est I *' Who lives so happy as myself? what bliss 
 Optandum vita dicere quis potent ? | In this our life may be compared to this ? " 
 
 He ■will not change fortune in that case ■with a prince, 
 
 " ^ Donee gratus eram tibi, 
 Persarum vigui rege beatior." 
 
 The Persian kings are not so jovial as he is, ^festus dies hominis, O happy 
 day ; so Chserea exclaims when he came from Pamphila his sweetheart well 
 pleased, 
 
 *' Nmic est profectb interfici cum pevpeti me possem, 
 Ne hoc gaudium contaminet vita aliqua a^griludine." 
 
 " 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 
 meiTily set upon the same occasion, that he could not contain himself. 
 
 " ^ O populares, ecquis me vivit hodife fortunatior ? 
 
 Nerao hercule quisquam ; nam in me dli planfe potestatem 
 Suam omnera 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 sho^wn 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 roars down-right : Occidi 1 am 
 
 undone, 
 
 " Neque "virgo est usquam, neque ego, qui fe conspectu illam amisi meo, 
 Ubi qu£eram, ubi investigem, quem 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 Hfe, sick, mad, and desperate, ^utinam mihi esset 
 aliquid hie, quo nunc me prcecipilem darem. 'Tis not Chserea'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 fro^wn upon him, or that his mistress in his presence 
 
 ° Scis quod posthac dicturus faerim. ** Tom. 4. dial, merit. Tryphena, amor me perdit, neque malum 
 
 hoc amplius sustinere possum. P Aristsenetus, lib. 2. epist 8. ^ Coelestinap, act, 1. Sancti majoro 
 
 Icelltia non fruuntur. Si mihi Deus omnium votorum mortalium summam concedat, non magis, (tec. 
 
 •■ Catullus de Lesbia. ^ jjor. ode 9. lib. 3. t Act. 3. seen. 5. Eunuch. Ter. "Act. 6. sctn. 9. =^ iUniuan. 
 yxer. Adelph. 3.4. 
 
558 Love-Melmieholy. [Part. 3. Sec. 2. 
 
 respect another more (as '^Hoedus observes) "prefer another suitor, speak more 
 familiarly to him, or use more kindly than himself, if by nod, smile, message, 
 she discloseth herself to another, he is instantly tonnented, none so dejected 
 as he is," utterly undone, a castaway, '^In quern foHuna omnia odiorum suorum 
 crtidelissima tela exonerat, a dead man, the scorn of fortune, a monster of for- 
 tune, worse than nought, the loss of a kingdom had been lesf. ''Aretine's 
 Lucretia made veiy good proof of this, as she relates it herself 'Tor 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." Omnes labores levesfuere, all other labour was light : "but 
 
 this might not be endured. Tui carendum qtu>d erat " for I cannot be 
 
 without thy company," mournful Amyutas, painful Amyntas, careful Amyntas; 
 better a metropolitan city were sacked, a royal army overcome, an invincible 
 armada sunk, and twenty 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 aft^^rwards 
 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. '^lUa sibi vox ipsa Jovis violentior ird, cum tonat, &c. the 
 voice of a mandrake had been sweeter music: "but he to whom I gave 
 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. 
 ^deliciu-mque animi, deliquiumque sui. As a tulipant to the sun (which our 
 herbalists call Narcissus) when it shines, is Admirandws flos ad radios solis se 
 pandens, a glorious flower exposing itself; *but when the sun sets, or a tem- 
 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 Primum 
 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. &ic 
 tua ni spiret gratia, truncus ero. " He is wholly animated from her breath," 
 his soul lives in her body,' sola claves habet interit-As 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, Flaminia, Cselia, DeUa, or 
 Isabella|(call her how you will), she is the sole object of his senses, the sub- 
 stance of his soul, nidulus anima sum, he magnifies her above measure, totusin 
 ilia, full of her, can breathe nothing but her. " I adore Melebaea," saith love- 
 sick ' CaUsto, " I believe in Melebsea, I honour, admire and love my Melebasa ;" 
 His soul was soused, imparadised, imprisone i in his lady. When "" Thais 
 took her leave of Phsedria, mi Fhcedria, et nunquid aliud vis ? Sweet- 
 
 ■ Lib. 1. de contemn, amoribus. Si quem aliam respexerib arnica suavius, et familiai-iojs, si quera alloqanta 
 faerit, si nutu, nancio, &c statim cruciarur. ^ Calisto in Celestina. b Pornodidasc dial ItaL 
 
 Patre et matre se singuli orbos censebant, qnod meo contubernio carendum esset. " Ter. tui caren- 
 
 dum quod erat d Si responsum esset dominam occupatam esse aliisque vacaret, ille'statim vlx 
 
 hoc audito velut in marmor obriguit, alii se damnare, &e. at cui f avebam, in campis Elysiis esse videbatur, <Sc 
 
 Mantuan. t Lcecbeus. e Sole se occultante, aut tempestate venieute, statim claudltur ac langucscit' 
 
 tmblem amat 13. iCalisto de Melebaa. k Anima non est ubi animat, sed ubi amat 1 Ceieatinc 
 act 1. credo iu Meiebjeam, <Sc. ■" Ter. Eunuch, act. 1. sc. 2. 
 
— "egone quid velim? 
 
 Dies noctesque ames rae, me desideres, 
 
 Me som.iies, me expectes, me co:iites, 
 
 Me speres, me te oblectes, mecuni tota sis, 
 
 Mens fac posti'emb animus, quandb e^o sum tuus.' 
 
 Mem. 3.] Symptoms of Love. 559 
 
 heart (she said) will you command me any further service 1 he readily replied, 
 and gave in this charge, 
 
 ' Dost ask (my dear) what service I will have ? 
 To lu?e me day and night is all I crave, 
 To dream on me, to expect, to tiiink on me, 
 Depead and hupe, still covet me to see, 
 Delight tbyselt' in me, be wholly mine, 
 For know, my love, that I am wholly thine." 
 
 But all this needed not, you "wiU. say; if she affect once, she -will be his, settle 
 her love on him, on him alone, 
 
 " ^ ilium ahsens absentem 
 
 A-uditqne 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 raecum, I " On thee sweet ivife was all my song, 
 Te veniente die, te discedente canebam." j Morn, evening, and all along." 
 
 And Dido upon her ^neas ; 
 
 " et quae me insomnia teiTcnt, j " And ever and anon she thinks upon the man 
 
 Multa viri virtus, et plurima currit imago.'* j That was so fine, so fair, so bUtbe, 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 Tipon 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." 
 
 " 1 te nocte sub atra 
 
 AUoquor, amplector, falsaque in ima^ne somni, 
 Gaudia solicitam palpaut evanida mentem." 
 
 ' In the dark night I speak, embrace, and And 
 That fading joys deceive my caretul mind." 
 
 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 Kec mihi vespere 
 
 Suxgente decedunt araores, 
 51 ec rapidom fugiente solem." 
 
 Morning, evening, all is alike with me, 1 have restless thoughts, "^Tevigilans 
 oculisj aniino te nocte requiro.''^ Still I think on thee. Aniimt non est uhi 
 animat, sed ubi amat. I live and breathe in thee, I wish for thee. 
 
 " " niveam qnse te poterit mihi reddere Incem, 
 O mihi felicem terque quaterque diem." 
 
 " O 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 nuhem, a cloud for Juno, as he said. 
 Nihil prtEter Leucippen cernOj Leacippe rnihi perpetud in ocu/isj et animo 
 versatur, I see and meditate of nought but Leucippe. Be she present or absent, 
 all is one j 
 
 ' ^ Et quamvis aberat placidae praesentia formte, 
 Quem dcderat prsesens forma, manebat amor." 
 
 That impression of her beauty is still fixed in his mind " ^hcerent infixl 
 
 pectore vultus : " as he that is bitten with a mad dog thinks all he sees dogs — 
 
 ° Virg. 4. JEa. ° Interdiu oculi, et aures occupatEe distrahunt animura, at noctu solus jactor, ad aurorara 
 somnua paulum misertus, nee tamen ex animo puella ahiit, sed omnia mihi de Leucippe somnia erant. 
 P Tota hac nocte tomnum hisce ocuhs non vidi. Ter. ^ Bn haian. sylv. ^ j£q sylv. Te dies 
 
 noctesque amo, te cogito, te desidero, te voco, te expecto, te spi.ro, tecum- oblecto me, totus in te sum. 
 ^ Hor. hb. 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 which it kindled remains." ^ Virg. jEn. 4. 
 
560 Love-Melandioly. [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 "^Ulricus Molitor, 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 vigilam 
 videbatur, still embracing him. 
 
 JSTow if this passion of love can produce snch 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 
 intolerable ^pain must it be"? 
 
 'Non tarn grandes 
 
 Gargira culmos, qaot demerso 
 Pectore ciiras longa nexas 
 Usque catena, vel quae penitus 
 Crudelis amor vulnera miscet." 
 
 'Mount Gargarus hath not so many stems 
 As lover's breast 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, ^ ApoUonius 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 ^Jiux, angor anhni, a warfare, militat oinni amans, a grievous 
 wound is love still, and a lover*s heart is Cupid's quiver, a consuming ^£re, 
 ® accede ad hunc tgnejn, &c. an inextinguishable fire. 
 
 " f alitur et crescit malum, 
 
 Et ardet intus, quails yEtuEeo vapor 
 Exundat antro " 
 
 As ^tna rageth, so doth love, and more than ^tna or any material fire. 
 
 " S Nam amor saspe Lyparco 
 
 Vulcano ardentiorem flammum incendere solet." 
 
 Yulcans fiames are but smoke to this. For fire, saith ^Xenophon, bums 
 them alone that stand near it, or touch it ; but this fire of love burneth and 
 scorcheth afar off, and is more hot and vehement than any material fire : ^ Ignis 
 ill 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 ccecos ahsorbuit ignes, 
 
 Ignes qui nee aqua perimi potuere, nee imbre 
 IJimlnui, neque graminihus, magicisque susurris." 
 
 "A fire he took into his hreast, 
 Which water could not quench, 
 Kor herb, nor art, 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 frons. 
 Sic me blanda tui Neaera ocelli, 
 Sic pares minio genie peruiunt, 
 Ut ni me lachrymse rigent perennes, 
 Totus in tenues eamfavillas." 
 
 " So thy white neck, Nesera, me poor soul 
 Doth scorch, thy cheeks, thy wanton eyes that roll : 
 Were it not for my dropping tears that hinder, 
 I should be quite burnt up forthwith to cinder." 
 
 This fire strikes like lightning, which made those old Grecians paint Cupid, in 
 many of their ^temples, with Jupiter's thunderbolts in his hands ; for it wounds 
 and cannot be perceived how, whence it came, where it pierced. " ° UrimuT^ 
 et ccecwin pectora vulnus hahent,^^ and can hardly be discerned at first, 
 
 "P Est mollis flamma medullas, 1 "A gentle wound, an easy fire it was, 
 
 Et taciturn insano vivit sub pdctore vulnus." | And fly at first, and secretly did pass." 
 
 ^ De Pythonisga. ^ Juno, nee irse dedm tautum, nee tela, nee ho^tis, quantara tute potia animis 
 
 illapsus. SUius Ital, IS.beL Punic, de amore. h Philostratus vita ejus. Maximum to rmentum qaod 
 
 excogitare, vel docere te possum, est ipse amor. ^ Ausonius, c. 35. d Et cjeco carpitur igne ; et mild 
 
 sese otfert ultra mens ignis Amyntas . ® Ter. Ennuc, f Sen. Hippol. 8 Theocritus, edyl. 2. Levibua 
 cor est vioUbile telis. h Ignis tangentes solum urit, at forma procul astantes inflammat. i Nonius, 
 
 k Major ilia fiamma quse consumit ui:am animam, quam quae centum millia corporum. 1 Mant. ^1. 2. 
 
 ■^MaruUus, Epig. hb. 1. ii Imagines deomm. ° Ovid. l?jEneid.4. 
 
Mem. 3.] Symptoms of Love. 5C1 
 
 But by-and-by it began to rage and burn amain j 
 
 "iPectus insjinum vapor, 
 
 Amorque torret, intiis sievus vorat 
 Penitus medullas, atque per venas meat 
 Viscerlbus ignis niersus, et venis lateiis, 
 Ut agilis altas llamma percunit traces." 
 
 " Tliis flery vapour rageth in tlie veins. 
 And scorclieth entrails, as when fire bums 
 A house, it nimbly runs along the beams, 
 Aiid at the last the whole it overturns." 
 
 Abrabam Hoffemannus, lib. 1. amor conjugal, cap. 2. p. 22, relates ou.t of 
 Plato, bow tbat Empedocles, the philosopber, was present at the cutting up of 
 one that died for love, "'bis heart was combust, his liver smoky, his lungs 
 dried up, insomuch that he verily believed bis soul was either .sodden or roasted 
 through the vebemency 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. A.s the heat consumes the water, "'^iSic 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 quis propior suae puellse est, I " The nearer he unto his mistress is. 
 
 Hoc stultuspropior suiE ruinse est." | The nearer lie unto his ruin is," 
 
 So that to say truth, as "Castillo describes it, "The beginning, middle, end 
 of love is ntught else but sorrow, vexation, agony, torment, irksomeness, 
 wearisomeness j so tbat 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 paiu 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 business. 
 
 -"^pendent ojjera interrupta, minceque 
 
 Jlurorura ingentes, asquataque machina eoelo." 
 
 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 anything he did, 
 
 '* MuUa quies mihi dulcis erat, nuUus labor fegro 
 Pectore, sensus iners, et mens torpore sepulta, 
 Carminis occiderat studium." 
 
 And 'tis the humour of them all, to be careless of their persons and their 
 estates, as the shepherd in ''Theocritus, Ut luec barba 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 greges, et i ura domestica totus I " Forgetting flocks of sheep and country farms, 
 
 *^ Critui', et noctes in luctum espendit amaras." | The silly shepherd always mourns and bums." 
 
 Love-.sick "^ChsBrea, when he came from Pamphila's bouse, and had not so 
 good welcome as he did expect, was all amort, Parmeno meets him, Quid tristis 
 es? Why art thou so sad man? unde es? whence comest, how doest? but lie 
 sadly replies, £ffo hercle nescio neque unde eam, 7ieqiie quorsum earn, ita 
 prorsus 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 V Ch. 
 
 " I am in love." Prudens sciens. " ^vivus vidensque pereo, nee quid again 
 
 scio." "^He that erst had his thoughts free (as Philostratus Lemnius, in an 
 
 •^Seneca- ^Cor totum combustum, jecur suffumigatum, pulmo arefactus, ut creflam miseram 111am 
 aniniam bis elixam aut combustam, ob ma.ximum ardorem quem patiimtur ob ignem amoris. * Kmbl. 
 Amat. 4. et 5. tGrotius. '^Lib. 4. nam istius amoris neque prhicipia, neque media aliiid hahent 
 
 quid, quam molestias, dolores, cruciatus, defatigationes, adco ut miserum esse mairoro, gemitu, solitudino 
 torqueri, mortem optare, semperque debacchari, sint certa amantium signa et certm actiones. ^ Virg. 
 
 JEn. 4. " T"he works are inteiTupted, promises of great walls, and scatToldings rising towards the skies, are 
 all suspended." yseneca, Hip. act. "The shuttle stops, and the web hangs unfinished from lier hands." 
 ^Eclog. 1. "Ko 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. bllant, Eclog. 2. "Ov. Met, 13. do 
 
 Polyphcmo: uritur oblitus pecorum, antrorumque suoi-um; jamque tibi formae, &c. dTer. Kunncli. 
 
 ® Qui quae so? Amo. fTer. Eunuch. SQuj oliin cogitabat quae vellet, et pulchenlmis philosophise 
 
 praiceptis operam insumpsit, qui universi circuitiones cwlique natiu-am, &c., hanc unam intendit operam, do 
 sola cogitat, noctes et dies se componit ad banc, et ad acorbara scrvitutem rodactus animus, &c. 
 
 20 
 
5G3 Love-Mela/iiclwly. [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 un searched, 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 
 api)rove 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, "hCwi soli pahdt scibile quicquid erat" ("whose faculties were 
 equal to liny difficully in learning "), was now in love with Heloise, he had no 
 mind to visit or frequent schools and scholars any more, Tcediosum mihi vaUe 
 fidt (as 'he confessetli) ad scholas jirocedere, vel in iis morari, all his mind was 
 on his new mistress. 
 
 JSIow 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, ^Amori 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 Ufe 
 itself. 
 
 " Non iTcecIiiin nciiue qniescam, noctu et intevcliii, [ " I'l! never rest or cea.se my suit 
 
 rrius pvutccto Ilium aut ipsam, aut mortem investlgavero.'' | "fill sue or death do make me mute" 
 
 Parthcnis in 'Aristfenetus was fully resolved to do as much. "I may have 
 bettei- matches, I confess but farewell shame, farewell honour, farewell hone.-ity, 
 farewell friends and fortunes, &c. 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 Eho- 
 danthe, the fair captive maid, fell upon his knees beforg 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 
 svcn spoHum, 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 
 hini, " I ask no more, no part of booty, no portion, but Pihodanthe to be my 
 wife." And when as he could not compass her by fair means, he fell to 
 treacheiy, force and villanj^, 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 
 afJected, and which jSilmilia told Aratine, a courtier in Castilio's discouree, 
 ""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." "°Tantwm velle et nolle, velit nolit 
 quod arnica" 
 
 Undoubtedly this may be pi'onounoed of them all, they are very slaves, 
 drudges for the time, madmen, fuols, dizzards, ^ atrahilarii, beside themselves, 
 and as blind as beetles. Their ^ dotage is most eminent, Amare simul et sapet'e 
 ipsi Jovi non datiir, as Seneca holds, Jupiter himself cannot love and be wise 
 both together ; the very best of them, if once they be overtaken with thLs 
 passion, the most staid, discreet, grave, generous and wise, otherwise able to 
 
 li Pars epitaphii ejus. iEpist. prima. k Boethius, 1. 3. Met. ult I Epist. lib 6. Valeat pudor, 
 
 jalcat lionestas, valeat honor. mTheodor. Prodromus, lib. .3. Amor Mystili genibus obvoliitus, uDer- 
 
 rn.ique lachrimans, Ac. Kihil ex toto praida praster Ehodanthen virginem accip am nLib 1! Certo 
 
 ll^t ';'■';?""'• f ^°''"^ ^^<^ fateare Aratine, te non amasse adeo vehementer; si enim vere amasses, nihil prius 
 aiu potius opla.sses, quam amataj mulieri placevc. Ea enim amoris lex est idem velle et noUe. "Stroza, 
 ill. j-.jjig, I'Qiuppe haic omnia ex atra bile et amore proveniimt Jason Pratcnsis ITmmensua 
 
 unior ipic stultitiu est. Cardan, lib. 1. de sapieniia. 
 
Mem. 3.] Symptoms of Love. 5G3 
 
 govern themselves, in this commit many absurdities, many indecorums, unbe- 
 fitting their gravity and persons. 
 
 " ' QuiS'iuis amat serv-t, sequifur captivus amantem, 
 Fert domita cervice ju^iun" 
 
 "Samson, David, Solomon, Hercules, Socrates," &c. are justly taxed of indis- 
 cretion in this point; ths middle sort are between hawk and buzzard; and 
 although they do parceive and acknowledge their own dotage, weakness, fury, 
 yet they cannot witlistind it; as well may witness those expostulations and 
 confessions of Dido in Yirgil. 
 
 "^ Incipit effari m^^cVaqne in Toce resistit." — PJicedra in Seneca, 
 
 "t Quod ratio poscit, vincit ac regn.it faror, 
 
 Potensque tota mente dominatur deus." — Mijrrlia in ^ Ooid, 
 
 " lUa qnidera sentit foedoque repugnat amori, 
 Et seciini qua meate feror, quid molior, luquit, 
 Dii precor, et pietas," &c. 
 
 Agi 
 
 ■am 
 
 ' Pervi^il igne 
 
 Carpitar indoinito, fariosaque vota r^-tractat, 
 Et modo de^perat, modo vult tentare, pudetque 
 Et cupit, et quid agat, noQ invenit," <&c 
 
 ■* Slie sees and knows her fault, and doth resist, 
 Ag.iinst her filthy lust she doth contend. 
 And whither go I, what am I ahout ? 
 And God forbid ! yet doth it in the end." 
 
 " AVith raging lust she hums, and now recalls 
 Her vow, and then despairs, and when 'tis past, 
 Her fornier thoughts she'll prosecute in haatfi, 
 And what to do she knows not at the last." 
 
 She ■will and 'w^ill not, abhors : and yet as Medfea did, doth it, 
 
 "Trah;t invitam nova vis, aVmdqiie cupido, | '* Reason pulls one way, bui-ning lust another. 
 
 Mens aliud suadet : video meliora proboque, She sees and knows what's good, but she dotli neither. 
 
 Deieriora sequur." ■ | 
 
 " ^ O f raus, amorque, et mentis emotas furor, 
 Quo me abstulistis ? 
 
 The major part of lovers are carried headlong like so many brute beasts, 
 reason counsels one wdy, thy friends, fortunes, shame, disgrace, danger, and 
 an ocean of cares that -will certainly follow ; yet this furious lust precipitates, 
 counterpoiseth, Treighs do^wn on the other; though it be their utter undoing, 
 perpetual iufamy, loss, yet they ■will do it, and become at last iiisensali, void 
 of sense ; degenerate into dogs, hogs, asses, brutes ; as Jupiter into a bull, 
 Apuleius an ass, Lycaon a wolf, Tereus a lapwing, ^Cali.'ito 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 Tulgentius interprets that of Apuleius, Alcial. of 
 Tereus) " is no better than a beast." 
 
 *' a Rex fneram, sic crista docet, sed sordida vita I " I was a king, my crown my witness is, 
 
 Immund-im fe tanto culmine fecit avem." 1 But by my filthiness am come to this." 
 
 Their blindness is aU 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 ainat 
 ranam, i anam putat esse DIanam. Every lover admires his mistress, though 
 she be very deformed of herself, ill-favoured, ■wrinkled, pimpled, pale, red, 
 j'ellow, 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 fox nose, a red nose, 
 China flat, great noso nare slino patuloqvs, 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 
 
 ' Hantaan. " ■Whoever is in love is in slavery, he follows Iiia sweetheart as a captive his captor, and 
 wears n yoke on his submissive neck " * Virg. jEn. 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 ? " ^ An immode.st 
 ■woman is like a bear. ^ Feram induit dum rosas comedat, idem ad se redeat. * Alciatus de upupa 
 
 ErabL Animal immundum upupa stercora ainans ; ave hac nihil fsdius, nihil libidinosius. Sabin in 
 Ovid Met b Love ia like a false glasa, ■H^liioh represents every thing fairer than it ia. 
 
564 Love-Melancholy. [Part. 3. Sec. 2, 
 
 crane's neck, wliicli stands awry too, pendulis mammis, " her dugs like two 
 double jugs," or else no dugs, in that other extreme, bloody fallen fingers, sho 
 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, Thersites' sister, 
 Grobians' scholar, if he love her once, he admii-es her for all this, he takes no 
 
 notice of any such errors, or imperfections of body and mind, "Ipsa hcBC 
 
 delectant, veluti Balhinum Polypus AgncB ; he had rather have her than any 
 woman in the world. If he were a king, she alone should be his queen, his 
 empress. 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 
 Tanaquil,, Herod's Mariamne, or "^Mary of Burgundy, if she were alive, would 
 not match her. 
 
 '• (^ Vincit vultus hsec Tyndarios, 
 Qui moverunt horrida bella." 
 
 Let Paris himself be judge) renowned Helen conies short, that Rodopheiaa 
 Phillis, Larissean Coronis, Babylonian Thisbe, Polixena, Laura, Lesbia, &c., 
 your counterfeit ladies were never so fair as she is. 
 
 — "f Quioquid erit placidi, lepidi, ^ati, atque faceti, I "Whate'er is pretty, pleasant, facete, "well, 
 
 Vivida cunctorum retines Pandora deomn." | Wliate'cr Pandora liad, she dotli excel." 
 
 ^ Diceham Trivim forinam 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 rudily 
 as the rose, Juno's breasts as white as snow, Minerva wise, Venus fair; but 
 what of this ? Dainty come thou to me : She is all in all, 
 
 " li CKlia ridens I "i Fairest of fair, tliat fairness dotli excel." 
 
 Est Venus, incedens Juno, Minerva loquens.'' | 
 
 Ephemerus in Aristasnetus, so far admireth his mistress's good parts, that he 
 makes proclamation of them, and challengeth all comers in her behalf 
 " ^ Whoever saw the beauties of the east, or of the west, let them come from 
 all quarters, all, and tell truth, if ever they saw such an excellent feature as 
 this is." A good fellow in Petronius cries out, no tongue can tell his lady's 
 fine feature, or express it, quicquid dioceris minios erit, &c. 
 
 " No tongue can her perfections tell. 
 In whose each part, all tongues may dwell." 
 
 Most of your lovers are of his humour and opinion. She is nulli secunda, a 
 rare creature, a phoenix, the sole commandress of his thoughts, queen of his 
 
 " Hor. aer. Ub. sat. 1. 3. " These very things please him, as the wen of Agna did Balbinus." i The 
 
 daughter and heir of Carolus Pugnax. <= Seneca in Octavia. " Her beauty e.xctls the Tyndarian Helen's, 
 which caused such dreadful wars. fLoecheus. SMantuan. Egl. 1. h Angerianus. i Faiirie 
 
 Queene, Cant. lyr. 4. k Epist. 11. Quis unquam fornias vidit orientis, quis occidentis, veniant undique 
 
 omnes, et dicant veraces, an tarn insignem videiint formam. 1 NuUa vox lormam ejus possit com- 
 
 prehendere. 
 
Mem. 3.] 
 
 Symptoms of Love. 
 
 565 
 
 desires, his only delight : 
 god: 
 
 "Candida Leucothoe placet, et placet atra Meljene, 
 Sed Galatea placet longfe magis omnibus ana." 
 
 as "Triton now feelingly sings that love-sick i 
 
 ' Fair Leucothe, Mack Melrene please me well, 
 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 j whatsoever', I say, is pleasant, 
 amiable, sweet, grateful, and delicious, are too little for her. 
 
 •'Phoebo pulchrior et sorore Phoebi." 
 
 ** His Phcebe is so fair, she is so blight, 
 She dims the sun's lustre, and the moon's light." 
 
 Stars, sun, moons, metals, sweet-smelling flowers, odours, perfumes, colours, 
 gold, silver, ivory, pearls, precious stones, snow, paiuted birds, doves, honey, 
 sugar, spice, cannot express her, "so soft, so tender, so radiant, sweet, so fair 
 is she. Mollior cuniculi capillo, &o. 
 
 " Fine Lydia, my mistress, "white and fair. 
 The milk, the "lily do not thee come near; 
 The rose so white, the rose so red to see. 
 And Indian ivory comes short of thee." 
 
 Such a description our English Homer makes of a fair lady ; 
 
 P That Emilia that was fairer to seen^ 
 Thin is lilij upon the stalk green : 
 And fresher then May with Jlowei's nevj^ 
 For with the rose-colour strove her hire, 
 I noH which was the fairer of the two. 
 
 In this very phrase "^ Polyphemus courts Galatea : 
 
 "** Lydia bella, puella Candida, 
 Que benfe superas lac, et lilium, 
 Albamque simul rosam et rubicundam, 
 Et expolitum ebur Indicum." 
 
 "Candidior folio nivei Galatea hgustri, 
 Floridior prato, longa procerior alno, 
 Splendidior yitro, tenero lascivior htedo. (fee 
 Mollior et cygni plumis, et lacte coacto " 
 
 " Whiter Galet than the white withle-wind. 
 Fresher than a field, higher than-a tree. 
 Brighter than glass, more wanton than a Icid, 
 Softer than swan's down, or ought tliat may be." 
 
 So she admires him again, in that conceited dialogue of Lucian, which Jolin 
 Secundus, an elegant Dutch modern poet, hath translated into verse. When 
 Doris and those other seanymphs upbraided her with her ugly misshapen lover, 
 Polyphemus ; she replies, they speak out of envy and malice, 
 
 *"^Et planfe invidia hue mera vos etimulare 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 expeteret, 
 vzallem tua esse Tneretrix 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 Jupiter 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; JSTichomachus a love -sick spectator replied, 
 Sume tibi meos oculos et deam eoaistimabis, 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 flat-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 monstrou.s, comely; her defects 
 arc no defects at aU, she hath no deformities. Iinmo nee ipsum, amicm siercus 
 fcetet, 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 aU 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 my Vesta, thou my goddess art^ 
 Thy hallowed temple only is my heart." 
 
 "> Calcagnini dial. Galat. n Catullus. "Petronii Catalect P Chancer, in the Knight's Tale 
 
 IQvid. Met. 13. ^ " It is envy evidently that prompts you, because Polyphemus does not love you as he 
 
 does me." ^piutarch. sibi dixit tarn pulehram non videri, tfcc tQuanto quam Lucifer aurea Phoube, 
 
 tauto virginibua conspectior omnibus ilercc. Ovid. 
 
566 Love-Malamlwly. [Part. 3. Sec. 2. 
 
 The fragrance of a thousand courtezans is in her face: ^Nea pukhrcB effigies, 
 hcec 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 whose 
 service he is wholly consecrate, whom he alone adores. 
 
 " ^ Cui comparatus indecens erit pavo, I " To whom conferr'd a peacock's indecent, 
 
 Inamabilis sciiirus, et frequena Plioenij:." | A squirrel's liarsh, a phcenix too frequent," 
 
 All the graces, veneries, elegancies, pleasures, attend her. He prefers her 
 before a myriad of court ladies. 
 
 *' yHe tliat commends Phillis or Keraea, 
 
 Or AraariUis, or Galatea, 
 
 Tityrus or Melibea. by your leave, 
 
 Let him hs mute, his love the praises have." 
 
 Nay, before all the gods and goddesses themselves. So ''Quintus Catullus 
 admired his squint-eyed friend Roscius. 
 
 "Pace milii liceat (Cce'.estes) dicere vestra, 1 *'By your leave, sentle Gods, this I'll say true, 
 
 Mortalis visus pulchrior esse Deo." j 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, suot- 
 violum, (fee. pleasant names may be invented, bird, mouse, lamb, puss, pigeon, 
 pigsney, kid, honey, love, dove, chicken, (fee. he puts on her. 
 
 " ^ Meum mel, mea suav.taa, meum cor, 
 Meum suaviolum, mei lepores," 
 
 "my life, my light, my jewel, my glory," ^ Margareta speciosa, cujus respeciu 
 omnia mundi pretiosa sordent, my sweet Margaret, my sole delight and dar- 
 ling. And as "fihodomant courted Isabella: 
 
 " By all kind words and gestures that he might, I His mistress, and his goddess, and such names, 
 
 He calls her his dear heart, his sole beloved, As loving kiiiyhts apply to lovely dames." 
 
 His joyful comfort, and his sweet delight | 
 
 Every cloth she wears, every fashion pleaseth him above measure ; her hand, 
 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 beheve 
 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, 
 
 " 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." 
 
 '* f 111am quicquid agit, quoqub vestigia vertit, 
 ComposuiL furtim subsequiturque decor; 
 Seu solvit crines, fusis decet esse capillis, 
 Seu compsit, comptis est reverenda comis." 
 
 '^Veslem induitur,formosa est: eccuitur, tota forma est, let her be dressed 
 or undressed, all is one, she is excellent still, beautiful, fair, and lovely to 
 behold. Y/omen 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- 
 toenetus), " come quickly, sweetheart, all other men are satyrs, mere clowns, 
 blockheads to thee, nobody to thee." Thy looks, words, gestures, actions, 
 &c., "are incomparably beyond all others." Venus was never so much 
 besotted on her Adonis, Phaidra so delighted in Hippolitus, Ariadne in The- 
 seus, Thysbe in her Pyramus, as she is enamoured on her Mopsus. 
 
 "Be thou the marygold, and I will be the sun, 
 Be thou the friar, and I will he the nun." 
 
 ct"t«n;™pS^nf r ''Martial. 1. 5. Epig. 38 yAriosto. _ ^^Tully, lib, 1. de nat deor. pulchrior deo, 
 ct tamen eiat oculis pevversissums. "MaruUusad Neseramep g. 1. lib. bBarthiui « Arinstn lih 29 
 2'r^n ci,„ ".h""'"- /M.-"-"'- '*• ^- """^"■'^ 1- "• "e SulpiCa. SArfsStus, EpistL 'hEpS 
 Ji. 1 em cuo. chantsime Lycia, cito veni; priK le Satyn omnes videntur non homines, nullo loco solus es, Ac 
 
Mem. 3.] Symptoms of Lave. 567 
 
 I could repeat centuries of suoli. Now tell me what greater dotage or blind- 
 ness can there be than tliis 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, Ainator amicce 
 mancipium, as 'Castillo 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 
 harder bound than if they were in iron chains." What greater captivity or 
 slavery can there be (as ' TuUy expostulates) than to be in love 1 " Is he a 
 free man over whom a woman domineers, to whom she presci'ibes 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 puto, I account this man a very drudge." And as he fol- 
 lows it, ""Is this no small servitude for an enamour! te to be every hour 
 combing his head, stiffening his beard, perfuming his hair, washing his fi^ce 
 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 
 ffoes, run alons 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 eveiy 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 
 liimself 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 
 ready to stoop and pick it up, and kiss it, and with a low cong6 deliver it unto 
 me; if I would walk, another was ready to sustain me by the arm. A third 
 +0 jirovide fraits, 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, words, 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 Arensa, O my dearest Antiphila, O 
 most divine looks, O 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, neqiie mo sdlebrosa movebunt 
 Saxa, nee obliquo dente tiracntlus aper." 
 
 i Lib. 3. de aulico, alterius affectui se totnm componit, totus placere studet, et ipsiiis anlmam amatffi pedis- 
 sequam facU. k Cyropsed. 1. 5. amor semtus, et qui amant optant eo libeiari non secus ac alio quovis 
 
 morbo, neqiie liberari tamen possunt, sed validiori necessitate ligati sunt quam si in feirea viucnla confecti 
 forcnt. 1 In paradoxis, An ille milii liber Tidetur cui mulier iniperat? Cui leses imponit, praescvibit, jiibet, 
 vctrtt quod videtur. Qui nDiil imperanti negat, nihil audet, &c. poscit? dandum ; vocat? veniendum ; 
 minatiir ? extiniiscendum. '^ lllane pai-va est servitus amatorum singulis fere horis pectine capillum, 
 
 calamistroque barbam componere, faciem aquis vedolentibus diluere, &c ^ Si quando in pavimentum 
 
 incautius quid niilii cxcidisset, elevate iude quam promptissime, nee nisi osculo compacto mihi commendare, 
 &c. o " Xor will tlie rude I'ocks affright me, nur the crooked-tusked bear, fao that I shall not visit my 
 
 aiisircss in pleasant mood," 
 
568 Love-Melancholy. [Part. 3. Sec. 2. 
 
 As Phsedra to Hippolitus. No danger shall affright, for if that be true the 
 poets feign, Love is the son of Mars and Venus ; as he hath delights, pleasures, 
 elegances from his mother, so hath he hardness, valour, and boldness from his 
 father. And 'tis true that Bernard hath; Amore nihil mollius, nihil violetitius, 
 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 nan deterretur, he will, take my 
 word, sustain hunger, thirst, Penetrabit omnia, perrumpei omnia, " love will 
 find out a way," through thick and thin he will to her, Expeditissimi monies 
 videntur amnes tranahiles, he will swim through an ocean, ride post over the 
 Alps, Apennines, or Pyrenean hills, 
 
 "P Ignem marisque fluctus, atque turbines 
 Venti paratus est transire," 
 
 though it rain daggers with their points downward, light or dark, all is one : — 
 (^Roscida per tenebras Faunus ad antra venit,) for her sweet sake he wiU 
 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 imdertake, ho<v 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, ifcc.), " 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 Melibsea. Hear some of their 
 own confessions, protestations, complaints, proffers, expostulations, wishes, 
 brutish attempts, labours in this kind. Hercules served Omphale, put on aa 
 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 TJiaidi dedam, 
 et faciam quod jubet, I am at her service. Philostratus in an epistle to his 
 mistress, " ^I 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 shalt not eat, nor the fair meadow walk not in me, but thou 
 alime wilt not let me come near thee, or see thee, contemned and despised I 
 die for grief." PoUenus, when his mistress Circe did but frown upon him in 
 Petronius, 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, Long a navigationis molestis 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 liim 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. *3 Lib. 1. de contem. amor, quid referam eomm pericula et clades, qui in 
 
 amicarum Eerles per fenestras ingressi stillicidiaque egressi indeque deturbati, sed aut prsecipites, membra 
 frangunt, coUidunt, aut animam amittunt. "^ Ter. Eunucli. Act, S. Seen. 8. » Paratus sum ad 
 
 obeundum mortem, si tujubeas; bane sitim lestuaniis seda, quam tuum sidus perdidit, aquaa et fontes non 
 nei.'ant, &c. t si occidere placet, ferrum meum vide-^, si verberibus contt-nta es, curro nudus ad pcenam. 
 
 ^ Act. ift. 18. Impera mihi; occidam decern \iros. &c. ^Gasper Ens. puellam miser!; deperiens, per 
 
 jocum ah ea in Padum desilive jnsi^us statim fe ponte se \ riecipitavlt Alius Ficino insane amore ardens ab 
 arnica jussua se suspendere, illico fecit. 
 
' call me sister, call me servant, choose, 
 Or rather servant. J. am thine to use." 
 
 " It shall not gileve me to the snowy hills. 
 Or frozen Pin '1 us' tops forthwith to elimh, 
 Or rnn thvoutih fire, or throii<;h an army. 
 Say hut the word, for I am always tlune," 
 
 Mem. 3.] Symptoms of Love. 5G9 
 
 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 
 Chnia than take it of others, I had rather serve him than command others, 
 I had rather be his drudge than take my ease, undergo any danger for his 
 sake than live in security. For I had rather see CUnia 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 likewi.se 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 my life and soul at thy feet, 'tis 
 done." So did ^olusto Juno. 
 
 " Tuns regina quod optas I " queen it is thy pains to enjoin me still, 
 
 Explorare labor, mihi jussa cape^sere fas est.'* 1 And I am bound to execute thy will." 
 
 And Phcsdra to Hippolitus, 
 
 Me vel sororem Hippolite aut faraulam voca, 
 Famulamque potius, omne servitium feram." 
 *' '^ Non me per altas ire si juheas nives, 
 
 Pigeat galatis ingredi Pindi jugis, 
 
 Non si per ignes ire aut infesta agniina 
 
 Cuncter, paratus bensibus pectus dare, 
 
 Te tune jubere, me decet jussa exequi" 
 
 Callicratides in "Lucian breaks out into this passionate speech, "O 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 with her; I would labour when 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 raorieiis morientis amores. Abrocomus in ^ Aristsenetus 
 makes the like petition for his Delphia, — ^Tecum vivere amein, tecum obeam 
 lubens. "I desire to live with thee, and I am ready to die with thee." 'Tis 
 the same strain which Theagines used to his Clariolea, "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 propero, mcrgite 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 quets nee /era, nee ignis, 
 neque pracipitium, nee fretum, nee 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 upon 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 flames 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 Cleopatra in those days ! and in the hour 
 
 Jlntelligo pecuniam rem es?e jucundissimam, meam tamen libentius darem Clinia; quam ab aliis acci- 
 perem ; lil)entius Imic servirem, quam aliis imperarem, &c. Noctem et somnum accuse, quod ilium non 
 Tideam, luci autem et soli gi'atiam habeo quod mihi (Jliniam ostendant. Ego etiam cum Clinia in ignem 
 cuiTerem; et scio vos quoque mccum ingressuros si videretis, ^ Impera quidvis ; navigarejube, navem 
 
 conscendo ; plagas accipere, plector ; animam profundere, in ignem currere, non recuso, lubens faclo. 
 ^ Seneca in Hipp. act. 2. b Hnjus ero vivus, mortuus hujus ero. Propert. lib. 2. vivam si vivat ; si cadat 
 
 ilia, cadiim. Id. ''Dial. Amorum. Willi o dii cselestes ultra sit vita hac perpetua ex adverso amice 
 
 sedere, et suave loqaentem audire, tfec. si moriatur, vivere non sustinebo, et idem erit sepulchrum utrisque. 
 diiuchanan. "When she diesniy love shall also be at rest in the tonib." ^Epist. 21. Sit hocvotum ^ 
 
 diis amare Delphidem, ab ea amari, adloqui pulchram et loquentem audire. fHor, BMart. hLege 
 Calamitates Pet Abelliardi Epist. prima. 
 
570 Love-Melancholy. [Pa-vt. 3. Sec. 2. 
 
 or moment of death, 'tis their sole comfort to remember their dear mistress, 
 as ' Zerbino slain in France, and Biandimar t in Barbary j as Arcite did his Emily. 
 
 \when he felt death. 
 
 Dusked been his eyes, and Jaded is his breath, 
 
 But on his lady yet casteth he his eye. 
 
 Bis last word was, v\£rcy Emely. 
 
 His 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 miseru7n exclamat, miserable man that I am, (instead of other 
 devotions) he cries out, shall I die before I see my sweetheart Rodanthe? Sk 
 amor mortem (saith mine author) aut quicquid humanitus accidit, aspernatur, 
 so love triumphs, contemns, insults over death itself. Thirteen properyoung 
 men lost their lives for that fair Hippodamias' sake, the daughter of Onomaus, 
 kino- of Elis : when that hard condition was proposed of death or victory, they 
 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 Scheuius, in hope of marriage, all van- 
 quished andovercame, 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, Sii- Bevis of 
 Southampton, or that renowned peer, 
 
 "^Orlando, who long time ha^ loved dear 
 Angelica the fair, and for tier sake 
 About the world in nations far and near, 
 l)id liigli attempts perform and undertake." 
 
 he is a very dastard, a coward, a block and a beast, that will not do as mncli, 
 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 
 (emulandum, to make his co-rival do as much. 'Tis frequent with them to 
 challenge the field for their lady and mistress' sake, to run a tUt, 
 
 " P 'rh;vt either bears (so furiously they meet) 
 The other down under the horses' feet," 
 
 and then up and to it again, 
 
 *' And with their axes both so sorely pour. 
 That neither plate nor mail snstain'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 he all 
 broken, 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 vejitis, serve twice seven years as Jacob did for 
 E,achel; do as much as 'Gesmunda, the daughter of Tancredus, prince of 
 Salerua, did for Guisardus, her true love, eat his heai-t when he died ; or as 
 
 iAriosto. k Chaucer, in the Knight's Tale. 1 Theodoi-us prodromns, Amonim lib. 6. Interpret. 
 
 Gaulmino. nigvid. 10 Met. iliginius, c. 1^5. n^^^oyt. lib 1. Cant. 1. staff. 5. " pi^t. dial, 
 
 amor. P Faerie Queene, cant 1 . lib. 4. et cant. 3. lib. 4. ^ JDum cassis pertusa, ensis instar Sens 
 
 excisus, scutum, &c.: > havthius, Ctelestina. '■'Lesbia sex cyathis, septem Justina bibatur. ''As 
 
 Xamhus fur tne love of Eui'ippe^ omncm lirn'opam peragravit. Pai'thenius, Erot. cap. 8. t Bcroaldus e 
 
 Lu,;at;o. 
 
Mem. 3.] Symptoms of Love. 571 
 
 Arteniesia drank her husband's bones beaten to powder, and so bury him in 
 hereelf, and endure more torments than Theseus or Paris. Et his colitur 
 Venus magis qiuim thu7'e, et mctimis, with such sacrifices as these (as"Aris- 
 tsenetns holds) Venus is well pleased. Generidly they undertake any pain, any 
 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, the}' feast him, reward him, will not be out of his 
 company, do him all offices, still remembering, still talking of her : 
 
 " ^ Nam si abest qnod ames, presto simulacra tamen sunt 
 llliu5, et nomeu dulee utservatur ad aures." 
 
 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 over, and as ^ Lucretia did by 
 Emyalus, "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 liiss attain, and often lool^ tliereon, 
 
 ^ And stay the messenger tliat_would be gone : " 
 
 And ask many pretty questions, over and over again, as how he looked, what 
 he did, and what he said? In a word, 
 
 "a Vult placere scsc araicse, vult mihi, vult pedisscqua;,) " He strives to please his mistress, and ber maid, 
 Vult famulis, volt etiam aneiHis, et eatulo meo." ) Her servants, and lier 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, 
 
 "bpignnsquc direptum laeertis; 
 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 Laodamia did by Protesilaus, when he went to war, " ' "^ sit at home with his 
 picture befoi-e 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, etforibus miser osculafigit,^ 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 Mows 
 to that coast. 
 
 "*0 quoties disi Zephyris properantibus illuc, I "0 happy western winds that blow that way, 
 
 Felices pulchram visuri Amaryllida venti. " | For you shall see my love's fair face to-day." 
 
 He win send a message to her by the wind, 
 
 " f Vos auras Alpinai, placidis de montibus auriE, 
 Haic ill! portate," 
 
 ^ he desires to confer with some of her acquaintance, for his heart is still with 
 her, ^io talk of her, admiring and commending her, lamenting, moaning, 
 wishing himself any thing for her sake, to have opportunity to see her, that 
 he might but enjoy her presence! So did Philostratus to his mistress, "'O 
 happy gi-ound on which she treads, and happy were I if she would tread upon 
 
 "Epist 17. 1. 2. ^Lucretius, "For if the object of your love he absent, her image is present, 
 
 and her sweet name is still familiar in my eara" ^ jEneas Sylvius: Lucretia quum accepit Euriali literas 
 liilaiis statim milliesque papirum haiiavir. ^Mediis inseruit papillis litteram ejus, mille prius pangens 
 
 suavia. Arist 2. epist. 13. ^Plautus, Asinar. b Hor. " Some tofeen snatched fi'om her arm or her 
 
 gently resisi ing iinger.'" " Ilia domi sedens imaginem ejus fixis oculis assidue eonspicata. d " .-Vnd 
 
 distracted will imprint kisses on the doors." ® Buchanan, Sylva. f Fraeastorius Naugerio. "Ye 
 
 alpine winds ye mountain breezes, bear these gifts to her." e Happy servants that serve her, happy men 
 that are in her company. h Non ipsos solum sed ipsorum memoriam amant. Lucian. i Kpist. ter 
 
 felis solum ! beatus ego, si me calcaveris ; vultus tuus amues sistere potest, &c 
 
572 Lom-Melanclwly. [Part. 3. Sec. 2. 
 
 ni e. I think her countenance would make the rivers stand, and when she comes 
 abroad, birds will sing and come about her." 
 
 " Uiilcbuut Viilles. vkleljiint obvia Teinpe, I " The fleWs ivUl lauRli, the pleasant valleys burn, 
 
 III Horem viriJU protinus ibi humiis." | And all the giiiss will into flowers turn." 
 
 Omnis A tnbrosiam spirahlt 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 
 vaui.sheth 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, "'If 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, 
 
 " * si tecum ludere sieut ipsa possem, 
 Et tristes animi levare cur.-is." 
 
 "Anaoreon, a glass, a gown, a chain, any thing. 
 
 " Scd speculum ef;o ipse fiam, 
 Ut me tiium usque cernas, 
 Kt Ycstis ipse fiam, 
 Ut me tiium nsriue gestes. 
 Slutiui et opto in undam, 
 Lavem tuos ut artus, 
 Nurdus puella fiam, 
 Ut e;ro teipsam inungam, 
 Sim fascia in papillis, 
 Tuo et monile collo, 
 Fiamque calceus, me 
 Saltern ut pede usque calces.' 
 
 "OBut I a looking-glass would be, 
 Still to be look'd upon by thee, 
 Or I, my love, would be thy gown. 
 By thee to be worn up and down ; 
 Or a pure well full to the brims, 
 That I might wash thy purer limbs: 
 Or, I'd be precious balm to 'noinr. 
 With choicest care each choicest joint; 
 Or. it' I mii^ht, J would be fain 
 About thy neck thy happy chain. 
 Or would it were my blessed hap 
 To be the lawn o'er thy fair pap. 
 Or would I were thy shoe, to be 
 Daily trod upon by thee." 
 
 O thrice happy man that shall enjoy her : as they that saw Hero in Museus, 
 and ''Salmacis to Hermaphroditus, 
 
 " 1 Felices mater, &c. felix nutrix. — 
 
 Sed longfe cunctis, longfeque beatior ille, 
 Quem fructu sponsi et socii dignabere lecti." 
 
 The same passion made her break out in the covo-edj ^ Nob illce fortunatce sunt 
 guce cum illo cubant, " happy are his bedfellows j" 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. *t/^)ia nox Jovis 
 sceptro ceguiparanda, such a night's lodging is worth Jupiter's sceptre. 
 
 *' Qualis nox erit ilia, dii, deaaque, 
 Quara mollis thorns ? " 
 
 "O what a blissful night would it be, how soft, how sweet a bed !" She will 
 adventure all her estate for such a night, for a nectarean, a balsam kiss alone. 
 
 "Qui te videt beatua est, 
 Beatior qui te audiet. 
 Qui te politur est iJens.' 
 
 The sultan of Sana's wife in Arabia, when she had seen Yertomannu.s, that 
 
 k 1.1cm cpist. in prato cum sit, floros superat ; illi pulcliri sod nnius tantura die! ; flnviusgratus sed evanescit. 
 at tuiis Huiius man mijor. Si ccoliim asplcio, sclem e.-iiscimo cecidi.>se, et in terra ambulaie .'.-c 1 Si civitate 
 egro.let.i sequeutur le dli custodcs, spcctafulo commoti ; -I navi^cs sequentur; quis fluvius salum tuum 
 ■,v ,;,i';"i " ■ nA ..A OT- ;:'?''','!'"ysI;lonly.dany with thee, and alleviate the wasting sorrows of 
 i ',""'' „ V ^f™ ?■"■ p;Sl'''l'eil ">; M n Ilolh.lay, ,n b,s Technog. act. I. seen. 7. POvid, Met. 
 
 l„',V ," •''onoplion, CyropTOl lib. .S --I'lautus do milite. » Lucian. tEfiraicoEuf "Potronius. 
 iiu lb liapiiy %\ ho sees thee, mure liappy who hears a god who enjoys thee." 
 
Mem. 3.] Symptoms of Love. 573 
 
 comely traveller, lamented to herself in this manner, " ^ God, tliou luist 
 made this man whiter than the sun, but me, mine husband, and all my children 
 black J 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, 
 Tegeia, 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. 
 
 '* ^ BQt kings in this yet pri^ileg'd may be, 
 I'll be a monk so I may live witli thee." 
 
 The very gods will endure any shame (atque aliquis de diis nan tristibus inquit, 
 
 &c.) 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 noil 
 
 metvam, 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, 
 Quincia obiit, sed cum Quincia et ipse obii; 
 Kisus obit, obit gratia, lusus obit. 
 Nee meanunc anima in pectore, at in tumulo est." 
 
 ' Quincia my dear is dead, but not fllone, 
 For I am dead, and with her I am gtme : 
 Sweet smiles, ralrtb, 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 1 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. 
 Nostrum uxorembabens domi Hero." 
 
 ' One sjid, to heaven would I not 
 desire at all to go. 
 If that at mine own house I had 
 such a tine wife as Hero." 
 
 Venus forsook heaven for Adonis' sake ^ coelo prce/ertur Adonis. Old 
 
 Janivere, in Chaucer, thought when he had liis fair May he should never go to 
 heaven, he should live so merrily here on earth ; had I such a mistress, he 
 protests, 
 
 " " CCElum diis ego nnn snnm inviderem, I "I would not envy their prosperity, 
 
 Sed sortem mihi dii meam inviderent." ( The gods should envy my felicity." 
 
 Another as earnestly desires to behold his sweetheart, he will adventure and 
 leave aU this, and more than this to see her alone. 
 
 ' d Omnia quffi patior mala si pensare velit fors, 
 Una allqua nobis prosperitate, dli 
 Hoc precor, ut faciant, faciant me cernere coram, 
 Cor mihi captivum qu» tenet hocce, deam." 
 
 " If all ray 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 
 fooUsli phantasms and vanities of lovers, their torments, wishes, idle attempts ? 
 Yet for all this, amongst so many irksome, absurd, troublesome symptoms, 
 inconveniences, phantastioal fits and passionswhich 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, 
 
 ^Lod. Vertomannus, navig. lib. 2. c. 5. deus, hnnc creasti sole candidiorem, e diverso me, et conjugem 
 meum, et natos meos omnes nigricantes. Utinam hjc, &c Ibit Gazella, Tegeia, Galzerana, et promissis 
 oneravit, et donis, *c ^M D. * Hor. Ode 9. lib. 3. b Ov. Met. 10. " Uuchanan. Hendecasyl. 
 
 dPetrarclL ^Cardan, lib. 2. de sap. ex vilibus generosos efflcerc solet, ex timidis audaces, ex avaris ."^plen- 
 didos, exagrestibus civiles, ex crodclibus mansuetos, ex impiis religiosos, ex sordidis nitidos atque cultos, 
 ex diu-is misericordes, ex mutis eloquentes. 
 
574 Lov6-Melancholy. [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 cupido, that fierce, cruel, and rude Cyclops 
 Polyphemus sighed, and shed many a salt tear for Galatea's sake. I7o passion 
 causeth greater alterations, or more vehement of j oy or discontent. Plutarch. 
 Sympos. lib. 5. quasi. 1, f saith, " that the soul of a man in love is full of 
 pel-fames 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; expectorat 
 amor timorem. '" Plato is of opinion that the love of Venus 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 
 eum a tergo vulneratum, 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 va,liant 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 ruat cceli moles, non terreor, &c. ISTothing can terrify, 
 nothing can dismay them. Bat .as Sir Blandimor and Paridel, those two brave 
 fairy knights, fought for the love of fair Florimsl in presence — 
 
 Adown as if their springs of life were spent, 
 That all the groiind with purple blood w;i3 sprent, 
 And iiU their armour stained with bloody gore, 
 Yet searcely once to breathe wool I they relent. 
 So mortal was their maUce and so sore. 
 That both resolved (than yield) to die before." 
 
 Every base swain in love will dare to do as much for his dear mistress' sake. 
 He will fight and fetch '^ Argivum Olypeum, 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. " ^I doubt not, therefore, but if a man had such an army of lovers 
 (as Castillo supposeth) he might soon conquer all the world, except by chance 
 he met with such another army of inamoratos to oppose it." iPor so perhaps 
 they might fight as that fiital dog and fatal hare in the heavens, course one 
 another round, and never make an end. Castillo thinks Ferdinand King of 
 Spain would never have conquered Granada, had not Queen Isabel and her 
 ladies been present at tlie 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 Su- 
 Walter Manny in Edward the Third's time, stuck full of ladies' favours, fought 
 like a dragon. For soli amantes, as ^Plato holds, pro amicis mori appetunt, 
 
 f Anima hominis amore eapti tota referta saffitibus et odoribns : Paianes resonat, &c S Ovid. h En 
 con-rivio : amor Veneris Jlartem detinet, et fortem facit ; adolescentem maxime ernbescere cemimus quum 
 amatnx eum tui-pe quid committentem ostendit iPlutarch. Amator. dial. k Si qao pacto fieri 
 
 civitas aut exercitus posset partim ex his qui amant, partim ex his, &e. 1 Angerianus ™ Faerie Qu, 
 
 lib. 4. cant. 2. "> Zoned, preverb. cent. 6. opi^t. eouYiv. P Lib, 3. de Aulic'o. non dubito quia 
 
 IS qui talem exeroitum haberet, totius orhis statim victor esset, nisi forte cum aliquo exercitn conHteendum 
 esset m quo omues amatores essent P I-Iyginus de cane et lepore ccelesti, et deeimator r yIk did 
 
 »L-b s'^d^l'"™ '"'^'^ audaciam assiunerent ilispani, inde pauci inflnitas Maurorum copias saperarunt 
 
 ' ™ And drawing both their swords with rage anew, 
 Like two mad raastives each other slew, 
 And shields did siiai-e, and males did rash, and helms 
 So furiously each other did assail, [did hew: 
 
 As if their souls at once they would have reut. 
 Out of their breasts, that streams of blood did trail 
 
Mem. 3.] Symptoms of Love. 573 
 
 only lovers will die for their friends, and in their mistress' quarrel. And for 
 that cause he would have women follow the camp, to be .=ipectators and encou- 
 ragers of noble actions : upon such an occasion, the * Squire of Dames himself) 
 Sir Lancelot or Sir Tristram, Ca33ar, or Alexander, shall not be more resolute 
 or go beyond them. 
 
 Not courage only doth love add, but as I said, subtlety, wit, and many 
 pretty devices, ^ Xamque 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 Venus 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 dormientem Jtcpiter 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- 
 tem. All manner of civility, decency, compliment and good behaviour, plus 
 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 his 
 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 stafi', 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 uj), 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 t'ney 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, venusiatem enim, mater Venus; 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 asjiect in nature's 
 storehouse as a young maid, nubilis 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, ^prceter quam res p)"-tiiur 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, cuff's, slicks his 
 hair, twires his beard, &c. When Mercury was to come before his mistress, 
 
 "^Chlamyclemque ut pendeat aptd t "Ileputhis cloak in order, thatthelace, 
 
 Collocat, ut limbus totumque appareat aunim." 1 And hem, and gold-work all might have his grace." 
 
 tSpcnser's Faerie Qaeene, 3. book. cant. 8. " Hyeiniis, 1. 2. "For love both inspircsns with Btratap tins, 
 and suggests to us frauds." ^ Aratns in Phffinom. y Virg. "W'ho can deceive a lover." 'Hanc 
 
 ubi conspicatus est Cymon, bacnlo innixus, immobilis stetit, et mirabundus, &c. » Plautus, Casirm, act Z, 
 BC.4. bPUutus. «Ovid.Met. 2. 
 
576 Love -Melancholy. [Part. 3. Sec, 2. 
 
 Salmacis would not be seen of Herraapliroditus, till slie had spruced up 
 herself first. 
 
 ■u 1. T 1 ti Vor fiirl <!he come, although 'twas her desire, 
 
 " a Ne= tamcn ante af.it, ets. proporabatac ive N r M she come, t, , 
 
 Quam se composiut, quam circumspect amiotus, 1 . 1 ^.l^e ^o™^'-^ 4 admire." ^ 
 
 Et flnxit vultuin, et meruit formosa vi.len.' I Aim »ei iiu luujvo ^v, 
 
 Venus had so ordered the matter, that when her son '^^neas was to appear 
 before Queen Dido, he was 
 
 " Os hiirncvosnuD deo similis (namque ipsa decoram 
 Cesariem nato gi'iietrlx. lumenque juvenfiE^^ 
 Purpureum et lajtos oeiilis atflarat honores.)" 
 
 like a god, for she was the tire- woman herself, to set him out with all natural 
 and artificial impostures. As mother Mammea did her son HeUogabalus, new 
 chosen emperor, when he was to be seen of the people fii-st. When the hirsute 
 cyclopical Polyphemus courted Galatea; 
 
 "f TimniK. tibi forma;, iamoue est tibi cura placendi, " And tlien he did befrin to prank himself, 
 
 Jam riffidospectis i-aslris Polypheme capillos. To plait and comb his head,and bea,rd to shave. 
 
 Jam llbet hirsutam tibi falce recidere barbam, And look his face 1 th water as a glass, 
 
 Et spectare feros in aqua et oomponere viiltus." And to compose himself for to be brave. 
 
 He was upon a sudden now spruce and keen, as a new groimd hatchet. He 
 now began to have a good opinion of his own features and good parts, now 
 to be a gallant. 
 
 " Jam Galatea veni, nee munera despice nostra, 
 Certfe ego me noW, liquidaque in imagine vidi 
 Nuper aquas, placuitque mihi mea foima videnti" 
 
 'Come now, my Galatea, scorn me not, 
 Nor my poor presents ; for but yesterday 
 I s.aw myself i' th' water, and metliought 
 Full fair I was, then scora me nut I say." 
 
 " s Non sum adeb infonnis, nuper me in littore vidi, 
 Cum placidum ventis staret mare." • 
 
 'Tis the common humour of all suitors to trick up themselves, to be prodigal 
 in apparel, pure lotus, neat, combed, and curled, with powdered hair, compius 
 et calamistratus, with a long love-lock, a flower in his ear, perfumed gloves, 
 rings, 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 besotten on a wench, he must 
 lie awake at nights, renounce his book, sigh and lament, now and then weep 
 for his hard hap, and mark above all things what hats, bands, doublets, 
 breeches, are in fashitm, 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- 
 ca] oration he made at Antioch to excuse himself, he doth ironically confess, it 
 hindered his kissing, nrnri non licuit inde pura puris, eoque suaviorihus lahra 
 labris adjungere, but he did not much esteem it, as it seems by the seqiael, de 
 accipiendis dandisve osculis non Jaboro, 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 puorum sed arte talem, 
 Qualis nee Tliajamis fuit Neronis ; " 
 
 " 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 
 learn to sing and dance, play upon some instrument or other, as withovit all 
 doubt he will, if he be truly touched with this loadstone of love. Por as 
 
 a Ovid. Met. 4. « Virg. \.£j\. " He resembled a god as to his head and shoulders, for his mother had 
 
 made his hair seem beautilul, bestowed upon him the lovely bloom of youih, and given the happiest lusire 10 
 his eyes." fOvid. Metl3. E Virg. E. 1. 2. "I am not so deformed, 1 lately saw myself in the tranquil 
 glassy sea, as I stood upon the shore." hEpist. An usorliteratf sit ducenda. Koctes insomnes tradu- 
 
 cendse, literis renunciandum. fsepe gemendum, nonnnnquam et illacrymandum sorti et condition! tuje. 
 Videndum quffi ve.sles, quis ciiltus te deceat, quis in usu sit, utrum latus barb», &c Cum cura loqueudiiu), 
 iucedendura, bibendum et cum cura insaniendum. iMart. Epig. 5. 
 
Mem. 3.] Symptoms of Love. 577 
 
 1= Erasmus hatli 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 be 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 instrument, they 
 care not for it. Constantine agricult. lib. 11. cap. 18, makes Cupid himself 
 to be a great dancer; by the same token that he was capering amongst the 
 gods, " "he flung down a bowl of nectar, which distilling upon the white rose, 
 ever since made it red : " and Calistratus, by the help of Dsedalus, about 
 Cupid's statue "made a many of young wenches still a dancing, to signify 
 belike that Cupid was much afiected with it, as without all doubt he was. For 
 at liis 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, biit 
 his mother Venus danced to his and their sweet content. Witty ''Lucian in 
 that pathetical love passage, or pleasant description of Jupiter'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 tiitons 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 Rome (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 make 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 philosopher, " 'for that being an old man and a public 
 
 kChil. 4. cent. 5 pro. 16. IMartianus Capella, lib. 1. de nupt. philol. Jam ilium sentio amore teneri, 
 ejusque studio plures habere comparatas in faniulitio disciplinas, &c ^Lib. 3. de aulico. Quis clioreia 
 insudaret, nisi fominarum causa? Quis rausicEe tantam navaret operam nisi quod illius dulcedine per- 
 niulcere speret ? Quis tot carmina componeret, nisi ut inde atfectus sues in mulieres explicaret ? ^ Cra- 
 tevem nectaris evertit saltans apud Deos, qui in teiTam cadens, rosam prius albam rubore infecit. ° Puellas 
 choreantes circa juvenilom Cupidinis statuam fecit. Pliilostrat. Imag. lib. 3. de statuis. Exercitium amorl 
 aptissimuni. P Lib G. Met. *lTnm. 4. ^Korninan de cur. mort. part. b. cap. 28. Sat. puellaa 
 
 tlormienti insiiltantium, &c. ^ View of Fr. ^ Vita ejus. Puellai amore septuagenarius senex usque ad 
 iiisaiiiam con-eptus, niultis liberis susceptis : multi non sine pudore conspexei-unt senem et philosoptium 
 podagricum, non sine risu saltantem ad tibi» modos. 
 
 2p 
 
578 Love-Mdamcholy. [Part. 3. Sec. 2. 
 
 professor, a father of many children, lie 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 lor it, 
 but this omnipotent love would have it so. 
 
 "UHyadnthinobacillo I " ^f ™ S^ly '^'Jl"!"'"^!^ ^'^I^l^™*?' 
 
 Properans amor, me adcgit Me follow and the dance to undertake. ■ 
 
 Yiolentfer ad sequendum." 1 
 
 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 atnat. 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, i&c. And Princum Prancum is a fine dance. Plu- 
 tarch, Sympos. 1. qucBst. 5. doth in some sort excuse it, and telleth us moreover 
 in what sense, Mustcam docetamorjlicetpriits/ueritrudiSjhowloye makes them 
 that had no skill before learn to sing and dance j 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, nimble; 
 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 Lais of Corinth, or 
 ^ducenta drachmarum millia pro unicd 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. 
 
 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 tui-n 
 to their ability, rhymers, ballad-makers and poets. Por as Plutarch saith, 
 " ''They wiU 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 in 
 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 Pontanus 
 makes an old fool rhyme, and turn Poetaster to please his mistress. 
 
 *' '^ ]Sre ringas Mariana, meos ne despice canos, 1 " Sweet Marian do not mine age disdain, 
 
 De sene nam juvenem dia referre potes," Ac. j For thou canst make an old man young again." 
 
 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. We 
 have a pretty story to this purpose in ''Westmonasteriensis an old writer of 
 ours (if you will believe it) An. Dom. 1012. at Colewiz in Saxony, on Christ- 
 mas eve a company of young men and maids, whilst the priest was at mass in 
 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. 
 
 *' Equitahat homo per sylvam frondosam, | " A fellow rid by the greenwood side^ 
 
 Ducebatque secura Meswinden formosam, And fair Meswinde was his bride. 
 
 Quid stamus, cur non imus?" | Why stand we so, and do not go?" 
 
 '^ Anacreon. Carm. 7. =^ Joach. Bellius, Epig. " Thus youth dies, thus in death he lovea." 'I" 
 
 tacitumo loqnacem facit, etdeverecundo officiosum reddit, de negligente industriura, desocordeimpigniiii. 
 ^ Josephus, aiitiq. Jud. lib. 18. cap. 4. "Gellius, 1. 1. cap. 8. Pretium noctis centum sestevtia. ^\\'A 
 enira volunt suarum amasiamm pulchritudinis prxcones ac testes esse, eas laudibus, et cantilenis et versibus 
 exornare, ut auro statuas, ut memorentur, et ab omnibus admirentur. c jora. 2. Ant. Dialogo. 
 
 d Flores hist. fol. 298. 
 
Mem. 3.] Symptoms of Love. 579 
 
 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 siaging, and were absolved by Here- 
 beiius 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. Sect. 27. Prov. Arist. ob seminis abundaniiam crebrce cogita- 
 tiones, veneris frequens recordatio et pruriens voluptas, &c. an earnest longing 
 comes hence, pruriens 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 kno'w ■when they shall be married, how many husbands they shall have, by 
 cromnyomantia,a kind of divination •with 'onionslaidon the altar on Christmas 
 eve, or by fasting on St. Anne's eve or night, to kno'w ■who shall be their first 
 husband, or by amphitomantia, by beans in a cake, <feo., to burn the same. 
 This love is the cause of all good conceits, ^neatness, exomations, plays, 
 elegancies, delights, pleasant expressions, sweet motions, and gestures, joys, 
 comforts, exultancies, and all the s^weetness of our life, ^qualis jam vita foret, 
 aut quid jucundi sine aured Yeiiere'i ^Emoriar cum istd non ampUus mihi 
 curafuerit, 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, '^Absit 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, ContUes, Paradine, 
 Camillus de Camillis, may be ascribed to it. Most of our arts and sciences, 
 painting amongst the rest, was first invented, saith ™Patritius ex amoris bene- 
 fido, 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 ejus minus 
 tabesceret, to comfort herseK 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 
 preferred 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 1 Love, 
 Nunquam talia invenissent, nisi talia adamdssent, they loved such things, or 
 some party, for whose sake they were undertaken at first. 'Tis true, Vulcan 
 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 Vulcan make this excellent Ouch ? to give Hermione 
 Cadmus' wife, whom he dearly loved. All our tilts and tournaments, orders of 
 
 *Per totam annum cantarunt, plnviasuperillosnon cecidit; non friffus, non calor, non sitis, nee lassitude 
 lllos affecit, &e. f His eorum nomina inscribuntur de quiljus quienint. 8 Huic munditias, omatum, 
 Ic' orem, delicias, ludoB, elegantiara, omnem denique vitiE suavitatem debemus. li Hyginus, cap. 272. 
 
 lEGrKco. l£ Angerianns. 1 Lib. 4. tit. 11. de prin. instit. ""Piin. lib. 35. eap. 12. " Gerbelius, 
 1. 6. descript. Gr. ** Iransus, 1. 3. de symbolis : qui primus symbolum exeogitavit voluit nimiram hac 
 
 ratione implicatam animum evolvere, eumque Yel dominas vel aliis intuentibus ostendere. 
 
580 Love-Melancholy. [Part. 3. Sec. 2. 
 
 the garter, golden fleece, &c. — Nobilitas sub amorejacet owe their begin- 
 nings to love, and many of our histories. By this means, saith Jovius, they 
 wovild express their loving minds to their mistress, and to the beholdei-s. '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 stiU foUow Cupid, and as Plutarch holds, Menander and the rest of tlie 
 poets were love's priests) : aU our Greek and Latin epigrammatists, love writers. 
 Antony Diogens the most ancient, whose epitome we find in Phocius Biblio- 
 theca, Longus Sophista, Eustathius, Achilles Tatius, Aristsenetus, Heliodorus, 
 Plato, Plutarch, Lucian, Parthenius, Theodorus, Prodromus, Ovid, Catullus, 
 Tibullus, &c. Our new Ariostos, Boyards, Authors of Arcadia, Urania, Faerie 
 Queene, &c. MaruUus, Leotichius, Angerianus, Stroza, Secundus, Capellanus, 
 &c. with the rest of those faoete modern poets, have written in this kind, are 
 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 of 
 their memorable adventures, nay more, quod leguntur, quod laudantur amori 
 debent, as ^Nevisanus the lawyer holds, " there never was any excellent poet 
 that invented good fables, or made laudable verses, which was not in love him- 
 self;" had he not taken a quill from Cupid's wings, he could never have written 
 so amorously as he did. 
 
 " 1 Cynthia te vatera fecit, lascive Propei'ti, 
 Ingcnium Galli pnlchra Lycoris haliet. 
 
 Fama est arguti Kemesis formosa Tibulli, 
 Lesbia dictavit, docte Catulle, tibi. 
 
 Non me Pelisnus, nee spernet Slantua vatem, 
 Si qua Corinna milii, si quis Alexis erit." 
 
 " Wanton PropertiQS and -witty Galhis, 
 Subtile TibulIuSj and learaed Catullus, 
 It was Cynthia, Lesbia, Lj'choris, 
 That made you poets all; and If Alexis, 
 Or Corinna chance my paramour to be. 
 Virgil and Ovid shall not despise me," 
 
 " ^ Non me carminibus vincet nee Thraceus Oi-pheus, 
 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, uequitise, blanditise, 
 joci, decor, nardus, ver, corolla, thus. Mars, Pallas, Venus, Charis, crocum, 
 Laurus, unguentum, costum, lachrymse, myrrha, musse, <fec. and the rest of 
 his poems ; why are Italians at this day generally so good poets and painters ? 
 Becaiise every man of any fashion amongst them hath his mistress. The very 
 rustics and hog-rubbers, Menalcas and Corydon, quifcetent de stercare equina, 
 those fulsome knaves, if once they taste of this love-liquor, are inspired in an 
 instant. Instead of those accurate emblems, curious impresses, gaudy masques, 
 tilts, tournaments, &.C., they have their wakes, Whitsun-ales, shepherd's 
 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 kinjis." 
 
 Choosing lords, ladies, kings, queens, and valentines, &c., they go by couples,' 
 
 " Corydon's Phillis, Nysa and Mopsus, 
 With dainty Dousihel 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 in rhyme. 
 
 '' t Thou honeysuckle of the hawthorn hedge, 
 Vouchsafe in Cupid's cup my heart to pledge; 
 My hearts dear blood, sweet Cis, is tliy carouse 
 Worth all the ale in Gammer Gubbiu's house." 
 I say no more, affairs 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." 
 
 Your most grim stoics and severe philosophers wiU melt away with this pas- 
 
 an^creVrin'J';! J,?,',?'''™ S'i?"^"', P°^'? "™ in^niunt fabulas, ant versus laudatos facinnt, nisi qui ab 
 arncre tuennt excitati. « Martial, ep. 73. lib. 9. ' V rg. Eclog. 4 "None shall pvcel mp in noeliT. 
 
 crSu'.'S""'" tTrihm! ^*°"°" ' '''°"" "'""^"'^ a^iirum\Z£;1L'?ribeSes utS' 
 
Mem. 4.] Cure of Love-Melanchulij, 581 
 
 sion, and if "Atheneus belie them not, Aristippus, Apollidorus, Antiplianes, 
 ifcc, 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 ■n'ine. Magnesia for bread, and ^Nlyimte for the 
 rest of his diet. The ^Persian kings allotted whole cities to like use, luec 
 civitas muli^'i redimiculum prabeat, hcBC in collum, hcec in crines, one whole 
 city served to dress her hair, another her neck, a third her hood. Ahasueriis 
 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 
 com-tezan 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 Eome 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 mistres.s, that he would bestow no ofiice, or in the 
 most weightiest business of the kingdom do aught without her especial advice, 
 pi'efer, depose, send, entertain no man, though worthy and well-deserving, but 
 hy 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 Antiuoa in 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 quum alienarum rerum omnium scientiam diffiteretur, saith ''Max- 
 imus Tyrius, his sectator, hujus negotii professor, &c., and this he spake openly, 
 at home and abroad, at public feasts, in the academy, in Pyrmo, Lycceo, sub 
 Platano, <fec., 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 jEneas 
 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 nee amo^ 
 
 I have a tincture; for why should I lie, dissemble or excuse it, jet homo sum 
 &c., not altogether inexpert in this subject, non sum prceceptor amandi, and 
 what I say is merely reading, ex aliorumforsan ineptiis, by mine own obser- 
 vation, and others' relation. 
 
 MEMB. IV. 
 
 Prognostics of Love-Melancholy. 
 
 What fires, torments, cares, jealousies, suspicions, fears, griefs, anxieties, 
 accompany such as are in love, I have sufficiently said : the next question Ls, 
 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 mcdicabilis herbis, it 
 accompanies them to the' last, /rfe»j 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. Dipnosophift. ^SeePutean. epist. 33, desua MargaretaBeroaldus, &c. yHen, Steph. 
 apoL pro Herod. ^'Tolly, orat.4, VeiT. *Esth. v. bJVIat. 1. 47. " Gravissimis regni negotiis nihil sine 
 amasias snaa consensu fecit, omnesque actiones snas scortillo communicavit, <fec. Nich. Bellus. disconrs. Ii6.de 
 ftniat. d Amons famulus omnem scienl:lam difQtetur, amandi tamen se scientissimum doctorem agnoscit 
 ^Serm. 8. f Quis homm scribere molestias potest, nisi quiet is aliquantum insanit? KLib, X, de con- 
 temnendis amoribas ; opinor hac de re neminem ant disceptare recte posse ant judicare qui non in ea versatnr 
 aut ma!?nuin fecerit periculuin. h " I am not in love, nor do 1 know what love may be." i Semper moritur' 
 nunquam mortuus est qui araat. Mn. Sylv, 1 Eurial. ep. ad Lucretiam, apud jEneam Sylvium : Roc'as at 
 amnre deliciam ? roRa montes nt in planum deveniaot, ut fontes flomina repetant : tam possum te non 
 amaie ac Buam I'lioebus reliuquere cuisum. 
 
582 Love-Mdanclwhj. [Part. 3. Sec. 2. 
 
 love," said Euryalus, "bid the mountains come down into the plains, bid the 
 rivers run back to their fountains j I can as soon leave to love, as the sun leave 
 his course;" 
 
 "™Et prius sequoribns pisces, et montibus nmbrSB, l«First8eassIiaUwanttheirflsh, the monntains shade, 
 Et volucres deerunt sylvis, et mui-muva ventis, Woods sinRing birds, the wind s murmur shalltade, 
 
 Quam mihi discedent formosaj Amaryllidis ignes."! 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. 
 Non prosunt. domino quce prosunt omnibus artes. As Apollo confessed, and 
 Jupiter himself could not be cured. 
 
 " » Omnes hnmanos curat medicina dolores, | " Physic can soon onre every disease, 
 Solus amor morbi non habet artlflcem." | ° 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 Liher violentidii stmt, as ^Tatius observes, et eousque animum incendunt, 
 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 thorouglily possessed with this 
 humour, become insensnti 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, and mischief such doth work. 
 As never yet did Pagan, Jew, or Turlt." 
 
 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," Prov. 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." ^ Qui in amore prtscipitavit, pejus peril 
 quam 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 
 make shipwreck of their fortunes altogether :" madness, to make away them- 
 selves and others, violent death. Prognosticatio est talis, saith Gordonius, ^si 
 non succurratur its, aut m maniam cadunt, aul moriuntur; the prognostica^ 
 tion is, they will either run mad, or die. " For if this passion continue," saith 
 ^j^Elian 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," * Cary- 
 don, Cory don, qua te dementia cepit? Now, as Amoldus adds, it will speedily 
 work these effects, if it be not presently helped; " ""They will pine away, run 
 mad, and die upon a sudden ; " Facile incidunt in maniam, saith Valescus, 
 quickly mad, nisi succurratur, if good order be not taken, 
 
 " ° Eheu triste jugum quisquls amoris habet, [ « Oh heavy yoke of love, which whoso bears, 
 Is prius ac nurit se periisse perit." 1 Is quite undone, and that at unawares." 
 
 ■" Buchanan, Syl. "> Propert. lib. 2. eleg. I . "Est orcus ilia vis, est immedicabilis, res rabies insana. 
 PLib. 2. 1 Virg. Eel. 3. 'E. T. ^ Qui quidem amor utrosquo et totam Egyptum extremis calamitatibus 
 involvit. tpiautus. '^ Ut corpus pondere, sic animus aniore pr^ecipitatur. Austin. 1. 2. de civ. dei. c. 28. 
 ^ Dial, bine oritur pcenitentia, desperatio, et non vident ingeuium ee cum re simul amlsisse. yidem 
 
 Savanarola, et plures alii, &c. Rabldam facturus Orexin. Juven. ^ Cap. de Heroico Amore. Haec paasio. 
 dnrans sangulnem torridum et atrabUiarum reddit; hie vero ad cerebrum delatus insaniam parat, vigilia 
 et crebro desiderio exsiccans. *Virg. Egl. 2. "Oh Corydon, Corydon ' what madness possesses 
 
 you ? " b Insani flunt aut sibi ipsis dcsperantes mortem afferunt. Languentes cito mortem aut maniam 
 patiuQtur. '^ Calcagninua, 
 
Mem. 4.] Cure of Love-Melancholy. 583 
 
 80 she confessed of herself in the poet, 
 
 " dinsaniam priusquam quis sentiate, I " I shall be mad before it be perceived, 
 
 Vix pili intervallo h furore absum." ] A hair-breadth off scarce am I, now distracted," 
 
 As mad as Orlando for his Angelica, or Hercules for his Hylas, 
 
 "At iUe mebat quo pedes ducebaiit, ftiribmidaa, I " He went he car'd not whither, mad he was, 
 Kam illi saevus Deus intus jecur laniabat." | The cruel Uod so tortur'd him, alas ! " 
 
 At the sight of Hero I cannot tell how many ran mad, 
 
 "eAliusTnilnus celans insanit pulchi'itudine puellse.* I "And whilst he doth conceal his jrrief, 
 
 I Madness comes on him like a thiet" 
 
 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 : ^ Nee modus aut requies nisi mors reperitur amoris: 
 death is the common catastrophe to such persons. 
 
 "KMorimihi contingat, non enim alia 1 "Would I were dead I for nought, God knows, 
 
 Liberatio ab ferumnis fiierit 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 sanguine laitus, 
 
 Indignantem animam vacuas effudit in am'as ; " 
 
 so did Dido; Sed moriamur ait, sicsicjuvat ire per umbras;^ Pyramusand 
 Thisbe, Medea, 'Coresusand Callii'hoe, '^Theagines the philosopher, and many 
 myriads besides, and so will ever do, 
 
 ■' 1 et mihi fortis 1 " WTioever heard a story of more y.'oe, 
 
 Est manns, est et amor, dabit hie in vnlnera vires." 1 Than that of Juliet and her Romeo ? " 
 
 Read Parthenium in Eroticis, and Plutarch's amatorias narrationes, or love 
 stories, aU tending almost to this purpose. Valleriola, lib. 2. observ. 7, hath a 
 lamentable naiTation of a merchant, his patient, """that raving through impa- 
 tience of love, had he not been watched, woidd 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 Prankfort, 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 
 una requiescal in urna, 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 
 
 lugenies in the Elysian fields, quos durus amor erudeli tabe peredit,^ in a 
 
 myrtle grove 
 
 " et myrtea circnm 
 
 Sylva tegit : curse 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 ord pallida, lethi ohnubila, obsita tenebris loca, 
 
 d Lncian Imag. So for Lncian's mistress, all that saw her and could not enjoy her, ran mad, or hanged 
 themselves. ^Musseus. f Ovid Met 10. ,£neas Sylvius. Ad ejus decessum nunquam visa Lucretia 
 
 ridere, nnllis facetiis, jocis, nnllo gaudlo potuit ad l^etitiam renovari, mox in asgiitudinem incidit, et sic brevi 
 contabnit ^Anacreon. b " But let me die, she says, thus ; thus it is better to descend to the shades." 
 
 iPausanias Achaicis, 1. 7. kMegarensis amore flagrans, Lucian. Tom. 4. 1 Ovid. y. met. "^Furi- 
 
 bundus putavit se videre imaginem puellae, et coram loqui blandiens illi, &c. ^ Juven. Hebrseus. 
 
 ° Jnvenis Medicinae operam dans doctotis filiam deperibat, &c. P Gotardus Arthus Gallobelgieus, nund. 
 
 vernal. 161-5. collom novacula aperuit, et inde expiravit. *3Cmn renuente parente utroque et ipsa vii-gine 
 friii non posset, ipsum et ipsam inteifecit, hoc k magisfcratu petens, ut in eodem sepulchro sepeliri possent. 
 ^ Bocaceio. ^ Sedes eorum qui pro amoris impatientia pereunt, Virg. 6, jEneid- t ' ' Whom cniel love 
 
 with its wasting power destroyed." " "And a myrtle grove overshadow tJiee: nor do cares relinquish 
 
 thee even in death itself." ^ SaL VaL 
 
684 Love-Mdanclioly. [Part. 3. Sec. 2. 
 
 for the love of Aurelia Oristella, qudd ejus nuptias vivofilio recusaret. ''Lao- 
 dioe, the sister of Mithridates, 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. "JSTereus' wife, a widow, and lady of Athens, for the love 
 of 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 Thessaloniea, with whose beauty 
 he was enamoured. "Leucophria betrayed the city where she dwelt, for her 
 sweetheart's sake, that was in the enemies' camp. <iPithidice, 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 
 fether ^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-Melancholy, by Labour, Diet, Physic, Fasting,^c. 
 
 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 facilis descensus ATemi ; 1 '^ It is an easy passage ciown to hell, 
 
 Sed revocai-e gracium, superasque evadere ad auras ; But to come back, ouce there, you cannot well" 
 
 Hie labor, hoc opus est."- 1 
 
 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, Jason Pratensis prescribes eight rules 
 besides physic, how this passion may be tamed, Laurentius 2. main precepts, 
 Arnoldus, Valleriola, Montaltiis, Hildesheim, Langius, and others inform us 
 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 BaccAo frigei Venus 
 (Love grows cool without bread and wine). As an ^idle sedentary Ufe, hheral 
 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 toUas peri^re Cupidinis artes, 1 "Take idleness away, and put to flight 
 
 Contemplasque jacent, et sine luce faces." j Are Cupid's arts, his torches give no light" 
 
 Minerva, Diana, Vesta, and the nine Muses were not enamoured at aU, be- 
 cause they never were idle. 
 
 *' h Fnistra blanditise appulistis ad has, 
 Frustranequitise venistis ad has, 
 Fnistra delitise obsidebitis has, 
 Frustra has illecebrEe, et procacitates, 
 Et suspiria, et oscula, et susuni, 
 Et quisquis male sana corda amantum 
 Blandis ebria fascinat venenis." 
 
 " In vain are all your flatteries, 
 In vain are aU your knaveries. 
 Delights, deceits, procacities, 
 t ighs, 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 rule, 
 
 y Sabel. lib. 3. En. 6. ^Curtins, lib. 6. " Chalcoeondilas de reb. Tuscicis, lib. 9. Nerel 
 
 uxor Atbenai-um domina, &c. bNicephoms Greg. hist. Ub. 8. Uxoi-em occidit Uberos et Michaelem 
 
 fflmm videie abhorruit. Thessalonicas amore captns pronotarii flliiK, &e. "Parthenius, Erot. lib. cap. 5. 
 
 uldem, ca. 21. Gubematoris fllia Achillis amoreicapta civitatem prodidit 'Idem can 9 f Vil'g. .fin. 6. 
 B Ot.um naufragium castitatis. Austin. hBatjianan, HendecasyL 
 
Mem. 5. Subs. 1.] 
 
 Cure of Love-M eland lohj. 
 
 585 
 
 Occupari in mvltis et magnis negotiis, and Avioenna's precept, cajy. 24. ' Cedit 
 amor rebus; 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." 
 
 "™etni 
 
 Pcscas ante diem lilDTum cum luraine, si non 
 Intendas auimuni studiis, et rebus lionestis, 
 Invidia vel amore miser torquebeve." 
 
 " For if thou dost not ply thy hook, 
 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, 
 Hffic delicatas eligens pcslis domus, 
 Mediumque sanos vulgus affectus tenet ? " &c. 
 
 " "Why dost thou ask, poor folks are often free 
 And dainty places still molested be ? " 
 
 Because poor people fare coarsely, work hard, go wolward and bare. ° Non 
 habet unde suum paujKrtas pascat amorem. ^ Guianerius therefore prescribes 
 his patient " to go with hair-cloth next his skin, to go bare-footed, and bare- 
 legged iu cold weather, to whip himself now and then, as monks do, but above 
 aU to fast. Not with sweet wine, mutton and pottage, as many of those ten- 
 ter-bellies do, howsoever theyput on Lenten faces, and whatsoever theypretend, 
 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 Uve 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 kind 
 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, ilierome adviseth thee to take away some of his provender; by this 
 means those Pauls, Hilaries, Anthonies, and famous anchorites, subdued the 
 lusts of the flesh; by this means HUarion "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 meu 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. l.remed. "Love yields to business; be employed, and you'll he safe." kCap. 16. circa res 
 arduas eserceri. 1 i'art. 2. c. 23. reg. San. His praeter horam somni, nulla per otium transeat. ™ tier, 
 lib. 1. epist. ;^. ngeneca. o" Poverty has not the means of feeding her passion." P Tract. 16. cap. 
 18. sjepe nuda came cilicium portent tempore frigido sine caligla, et nudis pedibusincedant,in pane et aqua 
 jejunent, saapiua se verberibus ca^dant, &c. IDffimonibus referta sunt corpora nostra, illorum priecipue 
 qui delicatis vescuntur eduliis, advolitant, et corporibus inherent; hanc ob rem jejuniura 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 amic.l 
 
 virginitati est, inimica lascivise; saturitas vero castitatem perdit, et nutrit illecebras. t Vita Hilarionis, 
 lib. 3. epist. cum tentasset eum diemon titillatione inter caitera, Ego inquit, aselle, ad corpus suum, 
 faciam, &c. "Strabo, 1. 15. Geog. sub pellibus cubant, &«. ^ Cap. 2. part. 2. Si sit juvenis, et non 
 
 vult obedire, flagelletur frequenter et fortiter, dura incipiat fcetere. yLaertius, lib. 6. cap. 5. amori 
 
 medetur fames; sin aliter, tempus ; sin non hoc, laqueus. ^ Vina parant animoa Veneri, Ac. *3.de 
 
 Legibua. 
 
586 Love-Melanehohj. [Part. 3. Sec. 2. 
 
 highly comra ending th3 Carthaginians for their temperance in this kind. And 
 '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 modem Turks, but for temperance, it being animcB 
 virus et mtiorumfomes, 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. I. 3. cap. 87, 88. out of Athenseus 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. 
 
 " Nee minus erueas aptum eat vitare salacea, I " Eringos are not good for to be taken, 
 Et quicquid veneri coi-pora nostra parat." | And all lascivious meats must be forsaken." 
 
 Those opposite meats which ought to be used are cucumbers, melans, purslain, 
 water-lilies, rue, woodbine, ammi, lettuce, which Lemnius so much commen-ls, 
 lib. 2. cap. 42. and Mizaldus, Iwrt. 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 ^han, 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; Rhasis 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- 
 ing of their misery, a cup of wine and full diet is not amiss, and as Valesous 
 adviseth, cum olid honestA, venerem scepe exercendo, which Langius, epist. med. 
 lib. 1. epist. 24. approves out of Ehasis (ad assiduationem coit4s invitat) and 
 Guianerius seconds it, cap. 16. tract. 16. as a "^very profitable remedy, 
 
 -" ® tument tibi quum inguina, cum si 
 
 AnciUa, aut vema prassto est, tentigine rumpi 
 Mails ? non ego uamque,' &c. 
 
 '^ Jason Pratensis subscribes to this counsel of the poet, Excretio enim aut toUit 
 prorsus aut Unit cegritudinein. As it did the raging lust of Ahasuerus, ^qui 
 ad impatientiam amoris leniendam, per singulasfere noctes novas pueUas demr- 
 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. de anima. "^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, aU 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 fully weaned from anger, suspicion, cares, fears, &c., and habituated 
 into another course." Semper tecum sit (as ' Sempronius adviseth Calisto his 
 love-sick master) qui sermones jocula/res tnoveat, condones ridiculas, dicteria 
 falsa, suaves historias,Jabulasvenustas recenseat, coram ludat, &c., still have a 
 
 b Non minus si Tinum bibissent ac si adnlterium admisissent, Gellius, lib. 10. c. 23. ° Reg. San. part. 3. 
 cap. 23. Mirabilem Tim habet. d Cum muliere aliqua gratiosa sspe coire erit ntilissimum. Idem. Lau- 
 rentius, cap. 11. eflor. f Cap. 29. de morb. cereb. « Beroaldus, orat. de amore. hAmatori, 
 
 cujus est pro impotentia mens amota, opus est ut panlatim animus velttt a peregrinatione domum revocetar 
 per musicam, conviTia, 8:c. Per aucupium, fabula*, et festivas naiTationes, laborem usouc ad sudorem, &c. 
 » Cieleatinse, Act. 2. Baitiio interpret. 
 
Mem. 5. Subs. 1.] Cure of Love-Mtlanckoly. 587 
 
 pleasant 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 ^ Avioenua notes, so it expel- 
 leth it in others, and doth very much good. These things must be warily 
 applied, as the parties' symptoms vary, and as they shall stand variously 
 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. Carohis k Lorme, 
 amongst other questions discussed for his degree at Montpelier in France, hath 
 this, An amantes et amentes iisdem remediis curcntur? 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, ohscrvat. 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 Erotique, Forestus, lib. 10. 
 observ. iQ 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 prescribed 
 to black choler : "Avicenna confirms as much if need require, and ""blood- 
 letting above the rest," which makes amantes ne sint amentes, lovers to come to 
 themselves, and keep in their right minds. 'Tis the same which Sohola Saler- 
 nitana, Jason Pratensis, Hildesheim, &c., prescribe blood-letting to be used as 
 a principal remedy. Those old Scythians had a trick to cure all appetite of 
 bm-ning 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. lee. lib. 3. cap. 7. out of Hippocrates and Benzo say stiU isin use amongst 
 the Indians, a reason of which Langius gives lib. 1. epist. 10. 
 
 Hue faciunt medicamenta venerem sopientia, ut camphor a pudendis alligata, 
 et in bracliA gestata {(juidam, ait) membrum flaccidum reddit. Laboravithot 
 morbo virgo nobilis, cui inter ccstera prmscripsitmedicus, ut laminam plumbeam, 
 mullisforaminibuspertusam ad dies viginti portaret in dorso; ad exiccandum 
 vero spermajussiteamquamparcissimecibari, et manducare frequenter corian- 
 drum prcBparatum, et semen lactucce et acetoscB, et sic earn d, morbo liberavit. 
 Porro impediunt et remittunt coitum folia salicistritaet epota,et sifrequentius 
 usurpentur ipsa in totum auferunt. Idem prsestat Topatius annulo gestatus, 
 dexterum lupi testiculum attritum, et oleo vel aqua rosata exhibitum veneris 
 tsedium inducere scribit Alexander Benedictus: lac butyri commestum et 
 semen canabis, et camphora exhibitaidem pragstant. Verbena herba gestata 
 libidinem extinguit, pulvisque ranas decollate 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 ereotionem virgse impedit ; idem efficit syna- 
 pium ebibitum. Da verbenam in potu et non erigetur virga sex diebus; utere 
 mentltd siccd cum aoeto, genitalia illinita succo hyoscyami aut cicutce, coitHs 
 appelitum sedant, Sfc. ij. seminis lactuc. portulac. coriandri, ana 3j. menthce 
 siccce 3C- sacchari albiss. ^iiij. pulveriscentur omnia subtiliter, etpost ea simul 
 misce aqua nenupharis, f confec. solida in morsulis. Ex his sumat mane 
 unum quv/m surgat. lunumera fere his similia petas ab Hildishemo loco 
 prsedicto, Mizaldo, Porta, cseterisque. 
 
 kCap. de niishi. Multoa hoc affecta sanat caufilena, lietltia, nmslca; et quidam sunt qnos hsec 
 angunt. 1 This anthor came to my hands since the tliird edition of this book. "* Cent. 3. curat. .56. 
 
 Syrupo helleborato et aliis quse ad atram hilem peiiinent. " Purgetur si ejus diapositio venerit ad adust, 
 humoris, et pblebotomizetui'. ^ Amantium morbus at pruritus solritnr, vense sectlone et cucurbitolis. 
 
 P Cora & Tense sectlone per aures, unde semper steriles. 
 
688 Love-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 by our physicians, which, if not 
 alone, yet certainly conjoined, may do much; the first of which is obstareprin- 
 cipiis, to withstand the beginning, ^ Quisquis in primo obsii it, Pepuli'que 
 amorem tutus ac victor fait, he that will but resist at first, may easily be a 
 conqueror at the last. Balthasar Castilio, I. 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 
 iniiiience, which moveth within : when he shall discern those subtle spirits 
 sparkling in her eyes, to administer more fuel to the fire, he must wisely 
 withstand the beginnings, 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 dura nova sunt subiti mala semina morbi, I "Thj quick disease, whilst it is fresh to-day, 
 Dual licet, in priiao lumine siste pedem." | By all means crush, thy feet at first step stay." 
 
 Which cannot speedier be done, than if he confess his grief and passion to 
 some judicious friend ^{qui tacitus ardet magis uritur, the more he conceals, 
 the greater is his pain) that by his good advice may happily ease him on a 
 sudden ; and withal to avoid occasions, or any eircumstance that may aggra- 
 vate his disease, to remove the object by all means; for who can stand by a 
 fire and not burn? 
 
 " ^ Susslllte obsecro et mittite istanc foras, 
 QuK misero mihi amanti ebibit sanguinem." 
 
 '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 corvtvr- 
 hern. Cyprian, and many other fathers of the church, Siracides in his ninth 
 chapter, Jason Pratensis, Savanarola, Arnoldus, Valleriola, &c., and every 
 physician that treats of this subject. Not only to avoid, as ^Gregory Tholo- 
 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, 
 {tolerabilius est audire basiliscum sibilanfein, thou hadst better hear, saith 
 ^Cyprian, a serpent hiss) "^those amiable smiles, admirable graces, and 
 sweet gestures," which their presence afibrds. 
 
 *' ^ Nen capita liment solitis raorsiunculis, 
 Et is papillarnm oppressiunculis 
 Abstineant ; " 
 
 but all talk, name, mention, or cogitation of them, and of any other women, 
 persons, cii'cumstance, 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 alio 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 rf thou dost see 
 
 Q Seneca. ^ Cum in mulierem inciderit, quK cum forma morum suavitatem conjunctara liabet, et jam 
 oculos persenserit formiE ad se imaginem cum aviditate quadani rapere cum eadem, &c. ^ Ovid, de rem. 
 lib. 1. t iEneas Silvius. ^ Plautus gurcu. " liemove and throw her quite out of doors, she who has 
 
 drank ray love-sick blood." *' Tom, 2. lib. 4. cap. 10. Syntag. med. arc. Mira. vitentur oscula, tactus, 
 
 sermo, et scripta impiidica, litene, &c, J Lib. de Singul. Cler. ^ Tam admirabilem splendorem declinet, 
 gi-atia)n, scintillas, amabiles risus, gestus suavissimos, &c. ^ Lipsius, hort. leg. lib. 3. antiq. lee. b (.ib 3. 
 (Je vit. coslitus compar. cap. C. " 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." 
 
Mem. 5. Subs. 2.] Cttre of Love-Melanclioly. 589 
 
 them as Ficinus advisetli, lot not thine eye be inteiitus ad lihidinem, do not 
 intend her more than the rest : for as "^Propertiua holds, Ipse alhiienta sihi 
 maxima prcebet amor, love as a snowball enlargeth itself by sight : but as 
 Hierome to Nepotian, aul 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." Ut multuin 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 
 piit 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 maxiraus ignis erit : 
 Sic nisi vitabis qnicquid renovabit amorem, 
 
 Flamma recrudescet, quae modo nulla fait." 
 
 ■' A sickly man a little thing offends. 
 
 As b.-nnstone doth a fire decayed reneir, 
 And mal<e 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 d, ventis, &c., a scald head (as the saying is) is soon broken, dry wood 
 quickly kindle.s, and when they have been foi'inerly wounded with sight, how 
 can they by seeing but be inflamed ? 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 
 T did before." "™Chariclia was as much moved at the sight of her dear 
 Theagines, after he had been a great stranger." "Mertila, in Aristtenetus, 
 swore she would never love Pamphilus again, and did moderate her passion, so 
 lung 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. Hermotinns, 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 
 flammce, he raved amain, Ilia tainen emergens veluii lucida stella cepit elucere, 
 (fee, 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, 
 " P 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 pericidosissimwjn, how full of danger it is to see a proper 
 woman, and though he was intemperate in other things, yet in this superbi 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 mtich he was the more unwilling to see her." 
 Scipio, a young man of twenty-three years of age, and the most beautiful of 
 the Romans, equal in person to that Grecian Charinus, or Homer's Nireus, at 
 the siege of a city in Spain, when as a noble and most fair young gentlewoman 
 
 d Lib. 3. eleg. 10. ® Job xxxi. Pepigi fasdua cum oculis meis ne cogitarem de virgine. f Dial. 3. de 
 contemptu mundi; nihil faciltus recrudescit quam amor; ut pompa visa renovat ambitionem, auri species 
 avaritiam, spectata corporis forma incendit luxuriara. 8 Seneca, cont. lib. 2. eont. 9. iOvid- kMet. 7. 
 ut solet k ventis alimenta resumere, quieque Pavia sub inducta latuit scintilla favilla. Crescere et in veteres 
 agitata resurgere flammas. 1 Eustathii 1. 3. aspectus amorem incendit, ut marcescentem in palea ignem 
 ventus; ardebamintereamajore concepto incendio. ™ lieliodorus, 1. 4. inflammatmentem novus aspectus, 
 perinde ac ignis materise admotus, Chariclia, &c. " Epist. 15. 1. 2. " Epist. 4. 1 . 2. PCurtius, lib. 3. 
 cum uxorem Darii laudatam audivisset, tantum cupiditati suie fra^num injecit, ut illam vix vellet intueri. 
 ^Cyrop.'edia. cum Panthese formam evexisset Araspus, tanto magis, inquit Cyrus, ahstinere oportet, quanto 
 pulchrior est. 
 
" To avoid such nets is no sucli mastery, 
 But ta'en, escape is all the victory." 
 
 590 Love-Melancholy. [Part. 3. Sec. % 
 
 ■was brougtt unto liim, "'and he had heard she was betrothed to a lord, re- 
 warded her, and sent her back to her sweetheart." St. Austin, as ^Gregoiy 
 reports of him, ne cum sorore quidem suA putavit hahitandimi, ■would not live 
 in the house with his o-wn 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 ^solus cum 
 solo to lie in the chamber -with, and was wooed by him besides, as the said 
 Alcibiades, " pubUcly confessed, forniam sprnvit et superbe contempsit, he scorn- 
 fully rejected him. Petrarch, that had so magnified his Laura in several poems, 
 when by the pope's means she was offered 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. 
 
 "yNam vitare plagas in amoris ne jaciamur 
 Non ita difBcile est, qukm captum retibus ipsis 
 Exire, et validos Veneris perrumpere nodos." 
 
 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,/e»-oa; Ule ardor h natura 
 insitusj^as he terms it, "such a furious desire nature hath inscribed, such 
 unspeakable delight." 
 
 " Sic Divse Veneris fiiror, 
 Insanis adeb mentihus incabat," 
 
 which neither reason, counsel, poverty, pain, misery, drudgery, part'&s dolor, 
 &c., can deter them from; we must use some speedy means to correct and 
 prevent that, and all other inconveniences, which come by conference and the 
 like. The best, readiest, surest way, and which all approve, is Loci mutatio, 
 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 Gror- 
 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: Valesius: 'as a sick man he 
 must be cured with change of air, Tully, 4 Tuscul. The best remedy is to get 
 thee gone, Jason Pratensis: change air and soil, Laurentius. 
 
 " Fnge littus amatum. I " c Ovid. I procul, et longas carpere perge vias. 
 Virg. Utile finitimis ahstinuisse locis." b ( sed fnge, tutus eris." 
 
 Travelling is an antidote of love, 
 
 " d Magnum iter ad doctas proficisci cogor Athenas, 
 Ut me longa 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 procud ibit amor. But so as they tarry out long enough: a 
 whole year ^ Xenophon prescribes Critobulus, vix enim intra hoc tempus ah 
 amore sanari poteris : some will hardly be weaned under. All tliis '^Heinsiiis 
 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, 
 
 » J.."^'';"'- ?■"" ^™ regnlo cuidam desponsatam audivisset, mnneribns cumulatam remisit. « Ep. 39. lib. 7. 
 tEtealoqui posset qua; soli amatoresloqui Solent. " Platonis Convivio. » Hellodorus, Ub 4expertemess8 
 amoris beatitudo est; at quum captus sis, ad moderationem revocare animum prudentia singularis. 
 ^,!;^^^d'; fi'lf , , tei^!^-« *\™.°!;- ™ntemnend. aioci mutatione tanquam non convalescens 
 
 SYr„^"lf ,'■ S P:<1|- J ^}l ?'" Perished shore. It is advisable to withdraw from the places near it." 
 „:i? t ?•' ■. ^?P»rt, and take a long journey— safety is in flight only." d Quisquis amat, loca nota 
 
 ?Lib V 4;«='^erit°'i"'«™?d.mit^ absentia delet. Ire licet procul hinc pltrisque reliSquere fln'es. Ovid. 
 e pJoxLn™^;,f ;* »™.L o l-,^°"^f- "™'"'- . T-b., O Ciitobnle, consulo nt integrum annum absis, &c 
 eiToxunnm est ut esunas. 2. ut moram tempons opponas. 3. et locum mutes. 4rut de laqueo cogiMs. ' 
 
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. 
 Isseus, a philosopher of Assyria, was a most dissolute liver in his youth, palam 
 lasdviens, 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 amisisset (saith mine ''author), as if he had lost his former 
 eyes. Peter Godefi-idus, 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 she was. 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, 
 Nemra, " O Nessra, 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 formd judicare non possunt, lovers cannot judge of beauty, nor scarce of 
 anything else, as they will easily confess after they return unto themselves, by 
 some discontinuance or better advice, woilder 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 j 
 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 Eusticus 
 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 by this trick he was deli vered. 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 
 imm oderate grief: but what need many words t by this invention he was cured, 
 
 and alienated from his pristine love-thoughts Injuries, slanders, contempts, 
 
 disgraces, spretaque injuria forma, " the insult of her slighted beauty," 
 
 are very forcible means to withdraw men's affections, contumelid affecti amatores 
 
 t Philostratus de vita Sophistarum. iVirg. 6. jEn. kBuchanan. I Anmincientur valde tristia, ut 
 xn^jor tristitia possit minorem obfuscare. "^ Aut quod sit factus senescallus, aut liabeat honorem ma^um. 
 ^ Adolescens Gra^cus erat in Egypti cronobio qui nulla operis magnitudine, nulla persuasione flainmam 
 poterat sedare: monasterii pater hac arte sei"vavit. Imperat cuidam e sociis, &c. Flebat ille, onines 
 adversabantur; solus pater callidfe opponere, ne abundautia tristitiaj absorberetur, quid multal hoc invcnto 
 curatns est, et i. cogitationibus pristinis avocatus. 
 
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 obsecret, "I'll never love 
 thee more." Egone illam, qua ilium, qua me, qua non? So Zephynis hated 
 Hyacinthus because he scorned him, and prefeiTed his co-rival Apollo {Pale- 
 phatusfab. Nar.), he will not come again though he be invited. Tell him hut 
 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 iaheritance, 
 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 ia 
 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- 
 uius, cap. 20, part. 2. hunc in modo consulit ; Paretur aliqua vetula turpissima 
 aspectu,cum turpiet vili hahitu: etportet subtus gremium jmnnum menstrualem, 
 et dicat quod arnica sua sit ebriosa, et quod mingat in lecto, at quod est epileptica 
 et impudica ; et quod in corpore suo sunt excrescentia enormes, cum fmtore 
 anhelitus,et alice enormitates, quibus vetula sunt edoctce : si nolit his persuaderi, 
 subitb extrahat'^panmtm menstrualem, coram facie portando, exclamando, talis 
 est arnica tua ; et si ex his non demiserit, non est homo, sed diabohcs incarnatus. 
 Idem fere, Avicenna, cap. 2'4, de cura Elishi, lib. 3, Fen. 1, Tract. 4. Nar- 
 rent res immundas vetula, ex quibus abominationem incurrat, et res sordtdas, 
 et hoc assiduent. Idem Arculanus, cap. 16. in 9. Rhasis, (fee. 
 ' Withal 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 preferred, " ^Invenies alium si fe hie 
 fastidit Alexis," by this means, which Jason Pratensis wisheth, to turn the 
 stream of affection another way, " Successore novo truditur omnis amor;" or, 
 as Valesius adviseth, by 'subdividing to diminish it, as a great river cut into 
 many channels runs low at last. '^^Hortor et ut pariter binas habeatis 
 amicus" (fee. 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 hme 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 peradventuro to the next house, and as Paris lost ffinone'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 eret 
 
 ° Tom. 4. P Ter. 1 Hypatia Alexandrina quendam se adamantem prolatis muliebribus pannis, et in 
 eum conjectis ab amoris insania liberavit, Suidas et Eunapius. ^ Savanarola, reg. .^. svirg. Eel. 3. 
 " You >viU easily find another if this, Alexis disdains you." t Distributio amoris fiat in plures, 
 
 ad plures arnicas animum applicet. " Ovid. " I recommend you to have two mistresses." ^ iJyginaSi 
 sab. 43. 
 
Mem. 5. Subs."2.] Cure of Love-Melancholy. 593 
 
 Ijis loving mistress. '^ Nunc primum Dorida vetus aniator contempsi, as he 
 said, Doris is but a dowdy to this. As he that looks himself in a glass foro-ets 
 his physiognomy forthwith, this flattering glass of love will be diminished by 
 remove; after a little absence it will be remitted, the next fair object will 
 likely alter it. A young man in ^Lucian was pitifully in love, he came to the 
 theatre by chance, and by seeing other fair objects there, mentis sajiitatem 
 recepit. was fully recovered, ""and went merrily home as if he had taken a 
 dram of oblivion." ^A mouse (saith an Apologer) was brought up in a chest, 
 there fed with fragments of bread and cheese, though there could be no better 
 meat, till coming forth at last, and feeding liberally of other variety of viands, 
 loathed his former life ; moralise this fable by thyself Plato, in his seventh 
 book De Legihus, hath a pretty fiction of a city under ground, '^ to which by 
 little holes some small store of light came ; the inhabitants thought there could 
 not be a better place, and at their first coming abroad they might not endure* 
 the light, cegerrime solem intueri; but after they were accustomed a little to 
 it ""*they deplored their fellows' misery that lived tinder ground." A silly 
 lover is in like state, none so fair as his mistress at first, he cares for none but- 
 her; yet after a while, when he hath compared her with others, he abhors her 
 name, sight, and memory. 'Tis generally true ; for as he observes, " Priorem 
 flam/mmn novus ignis extrudit; et ea mulierum natura, ut prasentes maxime 
 ament, one fire drives out another ; and such is women's weakness, that .they 
 love commonly him that is present. And so do many men ; as he confessed, 
 he loved Amye, till he saw Floriat, and when he saw Cynthia, forgat them 
 both : but fair Phillis was incomparably beyond them all, Cloris surpassed her, 
 aiid yet when he espied Amaryllis, she was his sole mistress ; O divine Ama- 
 ryllis: quam procera, cupressi adinstar, quhm elegans, quam decens, etc. How 
 lovely, how tall, how comely she was (saith Polemius) till he saw another, and 
 then she was the sole subject of his thoughts. In conclusion, her he loves best 
 he saw last. *^ Triton, the sea god, first loved Leucothoe, till he came in 
 presence of Milsene, she was the commandress of his heart, till he saw Galatea : 
 but (as ^she complains) he loved another eftsoons, another, and another. 'Tis 
 a thing, which by Hierom's report, hath been -usually practised. "'^Heatlien 
 philosophers drive out one love with another, as they do a peg, or pin with a 
 pin. Which those seven Persian princes did to Ahasuerus, that they might 
 requite the desire of Queen Vashti with the love of others." Pausanias in 
 Eliaois saith, that therefore one Cupid was painted to contend with another, 
 and to take the garland from him, because one love drives out another, 
 "^Alterius vires stibtrahit alter amor ; and TuUy, 3. Nat. Beor. disputing with 
 C. Cotta, makes mention of three several Cupids all difiering in office. Pelix 
 Plater, in the first book of his obsei-vations, boasts how he cured a widower in 
 Basil, a patient of his, by this stratagem alone, that doted upon a poor servant 
 his maid, when his friends, children, no persuasion could serve to alienate his 
 mind : they motioned him to another honest man's daughter in the town, whom 
 he loved, and lived with long after, abhorring the very name and sight of the 
 first. After the death of Luoretia, ''Euryalus would admit of no comfort, till 
 the Emperor Sigismond married him to a noble lady of his court, and so in 
 short space he was freed. 
 
 y Petronius. ^ Lib. de salt. * E tlieatro egressns hilaiis, ac si pliannncnm oblivionis bibisset. 
 
 b Mus in cista natus, Ac. ° In quern fe specu subten-aneo moaicum lucis illabitur. d Deplorab.^nt 
 
 eorum miseriam qui subteiTaneis illis lods vitam degunt. " Tatius, lib. 6. f Ari<toenetiis, epist. 4. 
 
 B Calcagnjn, Dial. Galat. Mo.x aliam prffitnlir, aliain pra;Iaturus quam primum occasio aniscvit. h iCpist. 
 lib. 2. 16. Philosophi saiculi veterem araorera novo, quasi clavum clavo repellere, quodet A^sueroregi septem 
 principes Per.sarum fecere, ut Vastae reginai desideriura amove compensarent. i Ovid. "One love 
 
 extracts the influence nf another." k Lui^bri ve^te indutus, cunsoialiones non admisit, donee Ca;.^ar ex 
 
 ducali sanguine, formosam virj^incm matrimonio conjunxit. iEncas Sylvius hist, de Eui'yido et Lucreiia, 
 
 2(j 
 
f 
 
 694 Love-Melancholy. [Part. 3. See. 2. 
 
 SuBSECT. III. — By counsel and persuasion, foulness of tliefact, men's, women's 
 faults, miseries of marriage, events of lust, &c. 
 
 As there be clivers causes of this burning lust, or heroical love, so there be 
 many good remedies to ease and help; amongst which, good counsel and per- 
 suasion, which I should have handled in the fii-st place, are of great moment, 
 and not to be omitted. Many are of opinion, that in this blind headstrong 
 passion counsel can do no good. 
 
 " 1 Quse enim res in so neqiie consilium neque modinn I " Wliich thing hath neither judgment, or an end, 
 Ilahet, ulio earn consilio regero non potes." | How should adyice or counsel it amend ?' 
 
 • " '^Quis enim-modus adsit amri 1" But, without question, good counsel 
 
 and advice must needs be of great force, especially if it shall proceed from a 
 wise, fatherly, reverent, discreet person, a man of authority, whom the parties 
 do respect, stand in awe of, or froia a judicious friend, of itself alone it is able 
 to divert and suffice. Gordonius, the physician, attributes so much to it, that 
 he would have it by all means used in the first place. Amoveatur ab ilia con- 
 silio viri quern timet, ostendendo pericula sceculi, judicium inferni, gaudia Para- 
 disi. He would have some discreet men to dissuade them, after the fury of 
 passion is a little spent, or by ab ienoe allayed ; for it is as intempestive at first 
 to give counsel, as to comfort p:\rents when their children are in that instant 
 departed; to no purpose to prescribe narcotics, cordials, nectarines, potions. 
 Homer's nepenthes, or Helen's bowl, &c. Non cessabit pectus tundere, she will 
 lament and howl for a season : let passion have his course a while, and then he 
 may proceed, by foreshowing the miserableevents and dangers which will surely 
 happen, the pains of hell, joys of Paradise, and the like, which by their prepos- 
 terous courses they shall forfeit or incur; and 'tis a fit method, a very good 
 means, for what " Seneca said of vice, I say of love. Sine magistro discitur, 
 vixsine magistro descritur, 'tis learned of itself, but "hardly left without a tutor. 
 'Tis not amiss therefore to have some such overseer, to expostulate and show 
 tliem such absurdities, iuconvexiieuces, imperfections, discontents, as usually 
 follow ; which their blindness, fury, madness, cannot apply unto themselves, or 
 will not apprehend through weakness; and good for them to disclose them- 
 selves, to give ear to friendly admonitions. " TeU me, sweetheart (saith Try- 
 phena to a love-sick Charmides in ^Lucian), what is it that troubles thee? 
 peradventure I can ease thy mind, and further thee in thy suit;" and so, 
 without question, she might, and so mayest thou, if the patient be capable of 
 good counsel, and will hear at least what may be said. 
 
 If he love at all, she is either an honest woman or a whore. If dishonest, 
 let him read or inculcate to him that 5. of Solomon's Proverbs, Ecclus. 26. 
 Ambros. lib. 1. cap. i. in his book of Abel and Cain, Philo Judajus de mercede 
 mer. Platinas, dial, in Amoves, Espencseus, and those three books of Pet. 
 Hoedus de conteni. Amoribus, jEueas Sylvius' tart Epistle, which he wrote to 
 his friend Nicholas of Warthurge, which he calls medelam Ulidti amoris, (fee. 
 "ipor what's a whore," as he saith, "but a poler of youth, ''ruin of men, a 
 destruction, a devourer of patrimonies, a downfall of honour, fodder for the 
 devil, the gate of death, and supplement of hell?" ^ Talis amor est laquem 
 animw, &c., a bitter honey, sweet poison, delicate destruction, a voluntary mis- 
 chief, commixtUTn ccenum, slerquiliuium. And as '■Pet. Aretine's Lucretia, a 
 
 ITer. ™ Virg. Eel. 2. " For what limit has love ? " » Lib. de heat vit. cap. 14. "Lonso 
 
 UHu dicimns, lunga desaetudine dediscendum est. Petvaich. epist. lib. 5. 8. P Tom. 4. dial 
 
 iiierc'T.. Fortasse ctiam ipsa ad araorem istum noiinihil contulero. ^Quid enim mcretrix nisi jnveiitutis 
 
 exiiiiatrix, vironim rapina sen mors; patrimonii devoi-atrix, honoris peniicies, pabulum Uiaboli, jaiuu 
 uioi-ti--, mferni siijjplementum ? ^Sanguinem hominam sorbent, ^ Contemplatione Idiotaj, t 34. 
 
 di;cvi]nen vicjc, mors biaiida, mel sclleum, dulce venenum, pernicics delicata, malum spontauemn. ,tc. 
 t I'uvnodiilase. JiaL Ital. gala, ira, invidia, superbia, saeiileg.a, latrocinia. csedes, eo die nata suut (jiio 
 primuni mereli-i.x prufe-sionem fecit. Superbia major quain opuleuti rustici, invidia quam lu^s vcnercai, 
 inluiiciti.% noceuiior uiclLiiicholia, avaritia in iramensum profundiu 
 
•Mem. 5. Subs. 3.] Cure of Love-Mdanaholy. 595 
 
 notable quean, confessetb : "Gluttony, anger, envy, pride, sacrilege, tbeft, 
 slaughter, 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, pessiina, bad in the superlative 
 degree, 'tis a whore; how many have I undone, caused to be wounded, slain ! 
 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, 
 Holofernes, &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 eschow 
 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 mntch for fortunes, years, parentage, 
 and such other circumstances, an sit sua} Veneris. Wliether it be likely to 
 proceed : if not, let him wisely stave himself off at the first, curb 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 ^neas, forewarned by Mer- 
 cury in a dream, left Dido's love, and in all haste got him to sea, 
 
 '*^ Mnestea, Surgestumque vocat fortemqueCIoanthera, 
 Classem aptent taeiti jubet " 
 
 and although she did oppose with vows, tears, prayers, and imprecation, 
 
 'nullis ille movetnr 
 
 Fletibus, aut iilas voces tractabilis audit ; " ? 
 
 Let thy Mercury-reason rule thee against all allurements, seeming delights, 
 pleasing inward or outward provocations. Thou mayest do this if thou, wilt, 
 2M(er non deperit filiani, nee 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 pi'emedi- 
 tate of both their estates; if they be unequal in yeai's, 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 ^Luoian told Timolaus, for an old bald 
 crook-nosed knave to marry a young wench ; how odious a thing it is to see au 
 old lecher 1 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 1 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, Gui 
 Jomiam Faphia et Charites iribuere decorum; but do other men affirm as 
 Jnuch? or is. it an error in his judgment? 
 
 " ^ Fallnnt nos ocuJi vagique sensus, 
 Oppi'essa ratione mentiuntur," 
 
 "^ Qualig extra sum vides, qualis intra novit Deus. ^ Virg. " He calla Mnestlieus, Surgestus, and the 
 
 "brave Cloanthus, and orders them silently to prepiire the fleet." y "He is moved by no tears, ho cannot ho 
 induced to hear her words." ^Tom. 2. in votis. Calvus cnm .'•is, nasujn hahoi:!: Sim urn, &c. o- l-'otronms. 
 
596 Love-Melancholy. [Part. 3. Sec. 2. 
 
 our eyes and other senses will commonly deceive usj" it may be, to thee 
 thyself upon a more serious examination, or after a little absence, she is not so 
 fair as she seems. Qucedam 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 prescribe.s, 
 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 terram depo- 
 sitis, et ana versus ceelum elevato (ac si videretur Socraticus ille Aristophanes, 
 qui Geometricas figuras in terram scribens, tubera coUigere videhatur) atram 
 bilem in album parietem, injiciebat, adeoque totam cameram,, et se deturpabat, ut, 
 &c., all to bewrayed, or worse; if thou saw'st her (I say) would thou affect her 
 as thou dost ? 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, tain scituld forniA, 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 neaf, 
 or in a morning, she would appear more ugly than a beast;" ^si diligenter 
 consideres, quid pier os et nares et cceteros corporis meatus egreditur, villus ster- 
 quilinium nu7iquam vidisti. Follow my counsel, see her undressed, see her, if 
 it be possible, out of her attires, furtivis nudatam coloribus, it may be she is 
 like .Ssop's jay, or ^Pliny's cantharides, she will be loathsome, ridiculous, 
 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, Cvjus erat gratissi- 
 nnus amplexus (whose embrace was so agreeable) as Barnard saith, erit horribi/is 
 aspectus; Non redolet, sed olet, qua 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 ^ Charts charior ocellis, " dearer to thee than 
 thine eyes," once sick or departed, is Vili vilior cestimata ccerio, " 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 poet in- 
 sinuates, 
 
 *' k nie qutid obscfenas in aperto corpore partes I " The lore stood stil, that ran in full career, 
 
 ^'iderat.in cursu qui tuit, hssit amor." | M'hen once it saw those parts should not appear." 
 
 _ Ij Ovid. *^ In Catarticis, lib. 2. d Si ferveat Oeformis, ecce formosa est ; si frigeat formosa jam sis 
 
 jnfomiis. Th. Morus, Epigram. = Amorum dial. torn. 4. ti rjuis ad auroram contfmpletur multas mulieres 
 
 h nncielecto surgeiites, turpiores putabit esse bestiis. fHiigo de clanstro AnimtE, lib. 1. c. 1. "It you 
 
 quietly retiect upon what passes tlirough Jier mouth, nostrils, and other conduits of her 'body you never saiv 
 viler stutf." e Hist. rat. U. cap. 3S. Afly that hath golden winge bat a poisoned budy. h Buchanan 
 
 Hundecasjl. i Apol. pio Item. SeU. k Ovid. 2. rem. ' Buimuijii, 
 
Mem. 5i Subs. 3.] Cure of Love-Melanchulij. 597 
 
 It is reported of Seleiicus, kin!? of Syria, that seeing hi? wifo S'ratonice's bahl 
 pate, as she was uadressiiig her by chance, he could never affect her after. 
 Remundus Lullius, tlie 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 
 oh graveolentiam oris, rejected by her husband. Many such matches ai-e 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 j and hatred 
 oft follows in the highest degree, dislike and contempt. 
 
 ' ^ Cum se cutis arida laxat, 
 
 Fiunt obscoi'i dentes "- 
 
 when they wax old, and ni-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 Phcehe cacantis habes, thou 
 
 art Saturni podex, withered and dry, insipida et vetula ^ Te quia rugca 
 
 turpant, et capitis nives (I say), begone, '^portce patent, projioiscere. 
 
 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 person, nothing detracted, she is the mirror of women for her 
 beauty, comeliness and pleasant grace, inimitable, merce delicice, meri lepores, 
 she is Mijrothetium Veneris, Gratiarum pixis, a mere magazine of natural per- 
 fections, she hath all the Veneres and Graces niille faces et mille figuras, 
 
 in each part absolute and complete, ^Laita 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 
 CBtatidce Venerilla, a nymph, a fairy, ^like Venus herself when she was a maid, 
 nulli secunda, a mere quintessence, flares spirans et amaracum, fmminm pro- 
 digium : put case she be. how long will she continue 1 ' Florein decoris singidi 
 carpunt dies: "Every day detracts from her person," and this beauty is 
 kouum fragile, a mere flash, a Venice glass, quickly broken, 
 
 " ^ Anceps fomia bonum niortalibus, 
 exigui donum breve tempuris,'* 
 
 it will not last. As that fair flower ^Adonis, which we call an anemone, 
 flourisheth but one month, this gracious all-commauding beauty fades in an 
 instant. It is a jewel soon lost, the painter's goddess, /aZ«« Veritas, a mere 
 picture. " Favour is deceitful, and beauty is vanity," Prov. xxxi. 30. 
 
 " y Vitrea gemmula, fluxaqus bullula, Candida forma i " A brittle gem, bubble, is beauty pale, 
 
 Kix, rosa, ros, fumus, ventus et aura, nihil, [est. | A rose, dew, snow, smolte, wind, air, naught at aU. ' 
 
 If she be fair, as the saying is, she is commonly a fool : if proud, scornful, 
 Seguiturque sup&rbia formam, or dishonest, rara est concordia formce aique 
 pudicitioB, " can she be fair and honest too 1 " "^ 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 incertura unde offensam cepit, propter fcetentem ejus spii-itura alii dicunt, vel lotentem 
 fffiditatem repudiavit, rem taciens plane illicitam.et regiaB pcrsonae multum tadecoram. ™ Hall anrl 
 Grafton belilce. ■» Juvenal: " When the wrinliled skin becomes flabby, and the teeth bhck." "Mart. 
 
 PTuUy in Cat. " Because wrinldes and hoary locks disfigure you." 1. Hor. ode. 13, lib. 4. r Locheiis. 
 " Beautiful cheeks, rosy lips, and languishing eyes." " Qualis fuit Venus cum fidt virgo, balsamum 
 
 spirans, &c. t Seneca. " Seneca, Hyp. " Beauty is a gift of dubious wor;h to mortals, and of brief 
 
 duBition." ^Camerarius, emb, 68. cent. 1. flos omnium pulcherriinas statirn lanciaeseit, fornix typns. 
 yuernar. Bauliusius, Ep. 1. 4. ^Pausanias, La'^on. lib. 3. uxorem duxit tipartte nuUicrum omuiutnpost 
 
 Helenam tormosisslmam, at ob mores omnium turpissimam." 
 
598 Love-Melanclwly. ["Part. 3. Sec. 2. 
 
 I would wish thee to respect, with * Seneca, not her person but qualities. 
 " Will you say that's a good blade which hath a gilded scabbard, embroidered 
 with gold and jewels ? No, but that which hath a good edge and point, well 
 tempered metal, able to resist." This beauty is of the body alone, and what 
 is that, but as *> Gregory Nazianzen telleth us, " a inock of time and sick- 
 ness?" or as Boethius, "°as mutable as a flower, and 'tis not nature so makes us, 
 but most part the infirmity of the beholder." For ask another, he sees no such 
 matter : Die viihi per gratias qualis tibi videtur, " I pray thee tell me how 
 thou likest my sweetheart," as she asked her sister in Aristsenetus, " ^whom 
 I so much admire, methinks he is the sweetest gentleman, the properest man, 
 that ever I saw : But I am in love, I confess (msc pudet fatei-i), and cannot 
 therefore well judge." But be she fair indeed, golden-haired, as Anacreon his 
 Bathillus (to examine particulars), she have ^ Flammeolos ocitlos collaque lac- 
 teola, a pure sanguine complexion, little mouth, coral Ups, white teeth, soft and 
 plump neck, body, hands, feet, all fair and lovely to behold, composed of all 
 graces, elegancies, an absolute piece, 
 
 " f Lumina sint MelitiE Junonia, dextra Minerva, 
 Mamillas Veneris, sui a mans dominEe," &c. 
 
 Let ®her head be from Prague, paps out of Austria, belly from France, back 
 from Brabant, hands out of England, feet from Rhine, buttocks from Switzer- 
 land, let her have the Spanish gait, the Venetian tire, Italian compliment and 
 endowments : 
 
 " hCanaida sicleriis ardescant lumina flammis, 1 Fulgeat, ac Venerem ccelesti corpore vincat^ 
 
 Student colla rosas, et cedat crinibus aurum, Forma dearum omnis," &c. 
 
 Mellea purpureum depromant ora x'uborem ; | 
 
 Let her be such a one throughout, as Luoian deciphers in his Imagines, as 
 Euphanor of old painted Venus, Aristsenetus describes Lais, another Helena, 
 Chariclea, Leucippe, Lucretia, Pandoi-a; let her have a box of beauty to repair 
 hereelf 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 j 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, thoa 
 wilt not know her. One grows too fat, another too lean, ifec, modest Matilda, 
 pretty pleasing Peg, sweet-singing Susan, mincing merry Moll, dainty dancing 
 Doll, neat Nancj', jolly Joan, nimble Nell, kissing Kate, bouncing Bess, with 
 black eyes, fair Phillis, with fine white hands, fiddling 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 jam vuUiis arguiia, suavis suavitaiio, 
 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 hai'd and harsh, her whole complexion change in a moment, 
 and as ' Matilda writ to King John, 
 
 " I am not now as when tliou saw'st me last, 
 That favour soon is vanished and past : 
 That rosy blush lapt in a lilly vale, 
 Kow is with morphew overgrown and pale." 
 
 "■ Epist. 70. gladium bonum dices, non cul dcauiatus est baltheus, ncc cui vagina gemmis distinguitur, 
 sed cui ad secandum subtilis acies et mucro munimentura omne ruptums. bPulchritudo corporis, 
 
 tempovis et morbi liidibrium. orat. 2. ^ fiorum mutabilitate fugacior, nee sua natura formosas facit, sed 
 
 spcctantium mfirmitas. d Epist. 1 1. Quern ego depereo juvenis mihi pulcherrimus videtur ; sed forsaa 
 
 amorepercitade aniorenon rectejudico. *Luc. Brugensis. " lirlght eyes and snow-white necli." fidem. 
 " Let my Melita'b eyes be like Juno'.", her hand Minerva's, her breasts Venus', her leg Amphitiles'." 
 s Bobelms adagiis. Gor. h Petron. Cat. " Let her eyes be as blight as tlie stars, her neeli smell like 
 ti IB rose, her nau- shine more than g(dd, her honiel lips be ruby-colom-ed; let her beauty ho resDleudem, 
 and superior to Venus, let her in all resjjucts be a deity," &e. i M. Dravton. ■>!!•. 
 
 a 
 
Mem. 5. Subs. 3.] 
 
 Cure of Love-MelancJwhj. 
 
 509 
 
 * k Deforme solis aspicis truncis nemns ? 
 Sic noster longHm furma percurren.s iter, 
 Deperdit aliquid semper, et fiilget minus, 
 Malisque minus est quicquid in nobis fiiir, 
 Olim petituin cccidit, etpurtu labar, 
 M:iterqiie multiim rapuic ex ilia iniui, 
 jEtdS citato senior eripuit gradu." 
 
 'Tis SO in the rest, their beauty fades as a tree in -svinter, which Dejanira hath 
 elegantly expressed in the poet, 
 
 '* And as a tree that in the g:recn wood gi'ows. 
 With fruit and leaves, ami in llie summer tiiows, 
 In winter like a stock deformed shows : 
 Our beauty lakt'N his rac and journey go?s, 
 And doth decrease, and lorc, and come to nought, 
 Admir'd of old, to this by cliiid-birth brouglit : 
 And mother batli 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, quae salivam inoveat, lepidam puellam et 
 quain tu facile amis, a comely woman, having bright eyes,a merry countenance, 
 a shining lustre in her look, a pleasant grace, wringing thy soul, and increasing 
 thy coucupiscence ; betliink 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 nostrUs, spittle in her mouth, water in her eyes, what filth iir 
 her brains," (fee. 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, ininus 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 Durer, Lomatius and Tasnier, examine him of her. If he 
 be elrgans/ormarum 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 
 indecomms in their other parts ; est quod desideres, est quod amputes, one leers, 
 another frowns, a third gapes, sqxiints, ifco. And 'tis tnie that he saith, 
 ^^Diligenter consideranti raro fades absoluta, et quce vitio caret, seldom shall 
 you find an absolute face without a fault, as I have often observed; not in the 
 face alone L-i 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, peradventure, 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, fceda pedes etfceda manus, 
 a fine leg, bad teeth, a vast body, <feo. E.xamine all parts of body and mind, 
 I ad^dse 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 Sencc. act. 2. Here OCtjeus. J Vides vcnnstara mniicrcm, fiilgidum habentem oculum, vnltu hilarl, 
 
 coruscantem eximiunl quendam aspectuin ct decorum prse se fcrentem, arentem nientem tuara, et concu- 
 pi-scentiam asentera : co^ata ten'.ani esse iti quo i anias, et quod admiraris stercus, et quod te urit, 8tc., coj:ita 
 illam jam senescere, jam ntgosain, cavis i^cnis, le^notam ; t.intia snrdiljus iutus plena est, pituita, stercore; 
 reputa quid intra nares, oculos, cerebrum gestar, qu.ag sordes, &&, &c. "^Subtil. 13. ^Cardan, 
 
 enhtil lib. 13. 
 
600 'Loie-Melanclwhj. ' IParfc. S/Sec. 1 
 
 deformities, defects, incumbrances of body or mind be in tliem at such an age,' 
 they will Ukely be subject to, be molested in Uke manner, they wiU^a^naare 
 or matrizare. And withal let him take notice of her companions, m convictu 
 (as Quiverra prescribes), et quibuscum conversetur, whom she converseth with. 
 Noscitur ex comite qui non cognoscitur ex se.° ■ According to Thucydides, she 
 is commonly the best, de quo minimus foras hdbetur 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 V03 festi^aB ne ne saltate puellas, 
 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 wrecks, 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 ^HtEdus 
 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 feet, and filthy comb, they say, 
 make him forget his fine feathers, and pride of his tail ; she is lovely, fan-, 
 well favoured, well qualified, courteous and kind, " but if she be not so to me, 
 what care I how kind she be T' I say with ''Philostratus,/or7n.osa a^iis, 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 faeditatis 
 mulierum, menstruee imprimis, quam immundfe sunt, quam Savanarola pro- 
 ponit regula septima penitus observandam ; and Platina, dial. amoriSj^Mse^cj'- 
 stringit. Lodovicus Bonacsialus, midieh. lib. 2. cap. 2. Pet. Haedus, Albertus, 
 et infiniii 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. 
 
 I will say nothing of the vices of their minds, their pride, envy, inconstancy, 
 weakness, malice, self-will, lightness, insatiable lust, jealousy; Ecclus. v. 14. 
 "No malice to a woman's, no bitterness Uke to hers, Eccles. vii. 26, and as 
 the same author urgeth, Prov. xxxi, 1 0. " Who shall find a virtuous womanl " 
 He makes a question of it. Neque jus neque honum, 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." 
 
 *' tlnsidr£ehnmani generis, qnerimonia vita, 
 Esuvise noctis, durissinia cura diei, 
 Pcena virtoi, nex et juvenum," tfcc. 
 
 And to that purpose were they first made, as Jupiter insinuates in the 
 "poetj 
 
 " The Arc that hold Promethena stole from me. 
 With piagues call'd women shail revenged be, 
 On whose aliurinp and enticing face, 
 Poor mortals doting sliall theii- death embrace." 
 
 ■> " Show- me your company and I'U tell you who you are." P "Hark, you merrv maids do not 
 
 dance so, for see (*e he-goat is at hand, ready to pounce upon you," ^quS ^I^n3^ amorihM 
 
 earum mendas volvant animo, s^pe ante ocnlos constituant, sSpe damnent r i„ jelicS ™ OmZ 
 
 amator annulum se amies optaret, nt ejus amplexu frai posset, &c O te miseram ait annnlns si meS 
 ^aces obires, videres, andires, &c nihil non odio dignum obVSrvares. TSeus ""iravM of th^ 
 
 human species, tonnents of life, spoils of the night, bitterest cares of the day, the torture of S^cS^ thi 
 mm of youths." n See oiu: EnsUsh Tatics. lib. 1. '' ™"ure ot nubhanas, tne 
 
Mem. 5. Subs. 3.] Cure of Love-Meldnclwhj. 601 
 
 la fine, as Diogenes concludes in Nevisanus, iVwHa est fcemina quce 7wn habeat 
 quid : they have all their faults. 
 
 Everii each of them hath some vices, 
 Jfoite be full ofvillatnj. 
 Another hath a liquonsh eye, 
 If one befidl of wantonness, 
 Anot/ier 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 
 lovv. 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 ; ] In thoir own lusts carried most headlong blind. 
 
 All be 30 proud, untliankful, and unkind, I But more herein to speak I am forbidden : 
 
 Withflinty hearts, careless of others' moan, | Sometimes fur speakingtnith one may he chidden.'* 
 
 I am not willing, you see, to prosecute the cause against them, and therefore 
 take heed you mistake me not, \iatronam nullam ego tanyo, 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 modi nobilissimo sexui, vel verbo, vd facto 
 machinaturuni, &c., let Simonides, Mantuan, Platina, Pet. Aretine, and such 
 ■fromen-haters bear the blame, if aught be said amiss ; I have not writ a tenth 
 of that which might be urged out of them and others ; ^non possunt invectivcB 
 omnes, et satires in fcemiiias scriptcB, uno volumine compreliendi. 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, 
 mulato nomine, may most part be understood of the other. My words are Hke 
 Passus' picture in °Lucian, of whom, when a good fellow had bespok« 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 eifect. 
 
 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 : '"^s, wife is a 
 fever hectic," as Scaliger calls her, "and not to be cm-ed but by death," as 
 out of Menander, AthenEeus adds, 
 
 " In pelagus te jacis negotiorum, | "Thou T\'adest into a sea itself of woes; 
 
 Hon Lihyi-vi^i, non ^geum, nbi ex triginta non perennt I In Lihyc and ^^gean each man knows 
 
 Tria ii'avigia: diicens uxorem servatur prorsus nemo." Of thiity not three ships are cast away, 
 
 1 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; " -aaTitxg syu X070115 
 eyevritfd/x,r,v, liberi mentis liberi. For my part I'll dissemble with him, 
 
 " Este procul nymphaB, fallax genus este pnella;, 
 Vita jugata meo non facit ingenio : me juvaf, " f &c. 
 
 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 liaud nnare, vos mare 
 acerrimum, an Irish Sea is not so turbulent and raging as a litigious wife. 
 
 " h ScyUa et Charyhdis Sicula contorqncns freta, I " ScyUa and Charyhdis are less dangcrons, 
 
 Mmiis est timenda, nulla non melior fera est" 1 There is no beast that is so noxious." 
 
 ^Chaucer, in Eomaunt of the Rose. ^Qui se facilem in amore probarit, banc succendito. At qui 
 succendat, ad hunc diem repertus nemo. Caleagniniis. ^Ariosto. "Uor. bChristOph. 
 
 Fonseca. *'Knciim. Demo-sthen. d Febris hectica uxor, et non nisi morte avellcnda. ^Syne&iun, 
 
 libros ego liberos genui ; Lipsius, antiq. Lect. lib. f " Avauiit, ye nymphs, maidens, ye are a deceitful race, 
 no married life for me," &c. B i'lautus, Asin. act. 1. h Stnec. in liereul. 
 
602 Love-Melanchohj. [Part. 3. Sec. 2. 
 
 Which made the devil belike, as most interpreters hold, when he had taken 
 away Job's goods, corporis etfortunce bona, health, children, friends, to perse- 
 cute him the more, leave his wicked wife, as Pineda proves out of Tertullian, 
 Cyprian, Austin, Chrysostom, Prosper, Gaudentius, &o. ut novum calamitatis 
 inde genus viro existeret, to vex and gall him worse, guam totus infernus, than 
 all the fiends in hell, as knowing the conditions of a bad woman. Jupiter non 
 tribuit homini pestilmtius malum, 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;" uxormihi ducenda est hodie, id mikivisus 
 est dicere, abi domum et suspends 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 nuptcR ! 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 wife." 
 
 Heigh-ho for a husband, cries she, a bad husband, nay, the worst that ever was 
 is better than none: O blissful mairiage, O most welcome marriage, and happy 
 are they that are so coupled : we do earnestly seek it, and are never well till 
 we liave effected it. But with what fate ? 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 suUenness, and would not eat. So we commend 
 marriage. 
 
 " donee miselli liberi 
 
 Aspicimus dominam; sed postquam heu janua clausa est, 
 Fel intus est quod mel fuit:" 
 
 " So long as we are wooers, may kiss and coll at our pleasure, 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 :" a 
 mouse in a trap lives as merrily, we are in a purgatory some of us, if not hell 
 itself. Dulce belluTn iiiexpertis, as the proverb is, 'tis fine talking of war, and 
 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 were pertcesi domestici 
 tt pristini tyrotarchi,as weary and ashamed of their own sordidity and manner 
 of life. They would all be English forthwith; who but EugUsh ! but when 
 they had now submitted themselves, and lost their former liberty, they began 
 to rebel some of them, others repent of what they bad 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, (fee, we think their con- 
 ditions are as fine as their faces, we are taken with dumb signs, in amplexam 
 ruimus, we rave, we bum, and would fain be married. But when we feel the 
 
 iSeneca. k Amator. EmWem. IDeretins Hiternicis, I. 3. ™Gemniea pocnla, argentes Tasa, 
 
 cwlata cnndelBlira, amea, &<-. Coochileataaiilaja, bucciiiarnn) clanKorem, tibiarum camum, et sympliouiffl 
 suavitatein, majestatemqueprincipis eoronati cum vidisseut sella deaurata, <kc. 
 
Mem. 5. Subs. 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, 
 
 " n Pcrdahir ille pessime qni fcemlnam I " " Ponl fall him that hrought the second match to pass, 
 
 Duxit secundns, nam nihil prime imprecor I The fir^t I \vi~h no liarm, poor man, ala^ ! 
 
 Ignarus ut puto mall primus fuit." | He linew not what he did, nor what it was.*' 
 
 What shall I say to him that marries again and again, ^Stulta maritaK qvi 
 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 Syracnsian in a tempest, when all ponderous 
 things were to be exonerated out of the ship, q^da maximum pondus erat, fling 
 his 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 agi-ee together," an honourable and happy 
 estate, who knows it not ? If they be sober, wise, honest as the poet infers, 
 
 " t Si commodos nanciscantnr amores, ] *' If fitly match'd he man and wife. 
 
 Nullum lis abest voluptatis genus." | Ko pleasure's wanting to then- 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 
 in their affections. Uxor nomen dignitatis non voluptatis, as "he said, a wife 
 is a name of honour, not of pleasure : she is fit to bear the office, govern a 
 family, to bring up children, sit at a board's end and cai-ve, as some carnal men 
 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 out impune, ^ Permolere uxores alienas, that 
 polygamy of Turks, Lex Julia, with Csesar once enforced in Rome (though 
 Levinus 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 ''Pai-meno 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 dekctat, 
 'tis loathsome and tedious, what one still 1 which the satirist said of Iberina, 
 is verified in most, 
 
 *' ^'Unus Iherinse vir sufficit ? ocyus illud I " "Tis not one man will serve her hy her will, 
 
 txlorquebis ut h£ec oculo contenta sit uno." | As soon she'll have one eye as one man still." 
 
 As capable of any impression as materia prima itself that still desires new 
 
 °Eubulu9 in Crisil. Athenr^us, dj-p^osophist. 1. 13. c. 3. ^Translated hy my brother, Kalpb 
 
 Burton, P JuvenaL "\\ho thrusts his foolish neck a second time into the halter." IHajc in 
 
 gpeciem dicta cave ut credas. ' Bachelors always are the bravest men. Bacon. Seek eternity in 
 memoiy, not in posterity, like Epaminondas, that, instead of children, left two great victories behind him, 
 vhich he called Jiis two daughters. ^Ecclus. xxviii. L t Euiipirtes, Andromach. ^ ..^lius Verus. 
 
 imperator. Spar. vit. ejus. ^ Hor. y Quod licet, incrafum est. ^For better for worse, for riclier lor 
 P'-orer, in sickness and in health, &c. 'tis durus sermo lo a sensual man. *^Ter. act. 1. Sc. 2. EunucU, 
 
 bLuclan. tom. 4. neque cum ujxn ^iaua rem habeic tontentus foicm. ''Juvenal. 
 
604 LoveMelancJioly. [Pai-l. 3. Sec. 2^ 
 
 forms, like tlie sea tl)eir affections ebb and flow. Husband is a cloak for some 
 to hide tbeir villany; once married ste may fly out at ber pleasure, the name 
 of husband is a sanctuary to make aU good. Eo ventum^ (saith Seneca) ut 
 nulla virum habeat, nisi ut irritet aduUerum. 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 fall of jealousy. 
 Or masterfuU, 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 Tliyra 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. 
 
 Beino- 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 1 If thou beest such a one, or thou hght 
 on such a wife, what concord can there be, what hope of agreement ? 'tis not 
 conjugium but conjurgium, as the Heed and Fern iu the ° Emblem, averse and 
 opposite in nature : 'tis twenty to one thou wilt not marry to thy contentment : 
 but as in a lottery forty blanks were drawn commonly for one prize, outof amulti- 
 tudeyou shall hardly choose a good one : a small ease hence then, little comfort, 
 
 " i Kec integrum unquam transiges latus diem." I " If he or she he such a one, 
 
 1 Thou hadit much hetter 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, 
 
 -fczeanda domum tibi prole gravabit,"* thou wilt not be able to bring them 
 
 up, " ^and what greater misery can there be than to beget children, to whom 
 thou canst leave no other inheritance but hunger and thirst 1" ^cum fames 
 dominatur, strident voces rogantium panem, penetrantes patris cor : what so 
 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 vei-y careful of 
 their education, they will not be ruled. Think but of that old proverb, rjowuii 
 Tsxva T^/jiara, heroum filii nooxB, great men's sons seldom do well; utinam 
 aut Calebs mansissem aut prole carerem / " would that I had either remained 
 single, or not had children," ^ Augustus exclaims in Suetonius. Jacob had 
 his Beuben, Simeon, and Levi; David an Ammon,an Absalom, Adoniah; wise 
 men's sons are commonly fools, insomuch that Spartian concludes, Jf^eminem 
 prope magnorum virorum optimum et utilem rdiquisse filium : 'they 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 fool, a whore ; 
 thy servants lazy drones and thieves ; thy neighbours devils, they will make 
 thee weary of thy life. " ™If thy wife be froward, when she may not have 
 her win, thou hadst better be buried alive ; she will be so impatient, raving 
 still, and roaring like Juno in the tragedy, there's nothing but tempests, all is 
 an uproar." If she be soft and foolish, thou wert better have a block, she 
 
 a Lih. 28. «Camerar. 82. cent. 3. fSimonides. S Children nialte misfortunes more hitter. Bacon. 
 • " she will sink your whole estahhshment by her fecundity." h Heinsius. Epist. Pritiiiero. Nihil miseriusquam 
 procreave liberos ad quos nihil ex haeredltate tuaperveniie videas prpster famem et sitim. i Chrys Fon- 
 Bcca. k Liheri s.bi carcinomata. 1 Slelius fuerat cos sine hberis discessisse. "° Lemnius cap 6. 
 
 lib. 1 . Si morosa, si non in omnibus obsequarts, omnia impacata iu asdibus, omnia sursum misceri rideas 
 jliulla; teinpestates, &c Lib. 2. numer. 101. syiv. nup. ' 
 
Mem. 5. Subs. 3.] Cure of Love-MddncUohj. 605 
 
 will shame thee and reveal thy secrets ; if wise and learned, well qualified, 
 there is as much danger on the other side, mulierem doctam ducere perieidosls- 
 simum, saith Nevisanus, she will be too insolent and peevish, " Malo Venusi- 
 nam quhm te, Cornelia mater. Take heed; if she be a slut, thou wilt loathe 
 her; 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 corniito; if deformed, she will paint. "^Tf her face be 
 filthy by nature, she will mend it by art," alienis et adscititiis wnposturis, 
 " 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 
 he poor, she brings beggary with her (saith Nevisanus), misery and discontent. 
 If you marry a maid, it is uncertain how she proves, Hceo forsan veniet non 
 satis apta tibi.^ If young she is likely wanton and untaught ; if lusty, too 
 lascivious; and if she be not satisfled, you know where and when, nil nisi 
 jurgia, all is an uproar, and there is little quietness to be had; if an old 
 mnid, '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. *-domiiiam quis possit ferre tonantetn? 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 ot house and home, dives 
 ruiiiam csdibus inducit, she will be so proud, so high-minded, so imperious. 
 
 For nihil est magis intolerahile 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 
 uhee besides. Uxores divites servitutem exigunt (as Seueoa hits them, Declarn. 
 lib. 2. declam. 6.) Dotem accepi, imperium perdidi. They will have sovereignty, 
 pro conjuge dominam arcessis, they will have attendance, they will do what 
 they list. '^In taking a dowry thoulosest thy liberty, dos intrat, libertas exit, 
 hazardest thine estate. 
 
 "Hffi sunt atque alife multoB in maznis dttibus 
 Incommoditates, sumptusque ir.tolei-abiles," Ac. 
 
 " 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 lepidissiraum, 
 
 Hercleverb liberum esse, id multb est lepidius." 
 
 " ^ Art thou yoimg ? then match not yet ; if old, match not at all." 
 
 "Vis juvenis nubere? nondum venit tcmpus, 
 Ingravescente ffitatejani tcmpus pratciijt." 
 
 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 h;ivc a Venusinian wench than thee, Cornelia, mother of the Gracchi," cfec. 
 ° Tom. 4. Amorcs: omnem mariti opulentiam profundet, totam Arabiam capillis redolens. P Idem, et 
 
 quis Siinie mentis ^u5tinere queat, &c. *lSubegit ancillas quod uxor ejus deformior esset ' " Perliap* 
 
 she will not suit you." ^ bil. nnp. 1. 2. num. 25, Dives inducit tempestatem, pauper curam; ducenai 
 
 viduam Se inducit in laqneum. t Sic quisque dicit, alteram ducit lamen. "Who can endure a virago for 
 a wife?" "Si dotata erit, imperiosa, Cfintinunque viro inequitare conabitur. Petrarch. ^ If n 
 
 woman nourish her husband, .-lie is angry and impudent, and full of reproach. Ecclus. xxv. 22. Scilicet uxori 
 nubere nolo mere. ypiautus, Mil. Glor. act. 3. sc. 1. "To be a father is very pleasant, but to be a 
 
 Ireemau still more so." ^Stobaeus, fcr. 66. Alex, ab Alexand. lib. 4. cap. 8. " They shall attend 
 
 the lamb ui heaven, because they wcje not defiled with women, Apuc. xiy. 
 
606 Love-Melancholy. [Part. 3. Sec. % 
 
 mant, uxorem nunquam hahii, and that whicli all my neighbours admire and 
 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 ! 
 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 ccelum 'meruit, marriage rejjlen- 
 isheth the earth, but virginity Paradise; Mias, 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? 
 
 " d lit flos in septis seeretus nascitur hoi-lis, I Sic virgo aum intacta raanet, dum cliara suis, sed 
 
 lErnolus pecoi-i, nullo contusus arafro. Cum Castum amibit," &c 
 
 Quani mulcent aurae, firmat sol, educat. imljer, &c. 1 
 
 Tirginity 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, &c., incident to such persons, walit of those 
 comforts, qum cegro assicleat el curat aegrotum, foraentum paret, roget medicum, 
 &c. embracing, dalliance, kissing, colling, <fec., those furious motives and wanton 
 pleasures a new-married wife most part enjoys; yet theyare 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, ^Oaudebit minus, et minus dolebit; 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 
 howsoever to lead a single life. The rest I say are toys in respect, and suifi- 
 ciently recompensed bythose iunumerable contents and 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 TertulUan 
 observes, with what counterfeit courtesies they will adore him, follow him, pre- 
 sent him with gifts, hamatis donis; "it cannot be believed (saith '"'Ammianu. ) 
 with what humble service he shall be worshipped," how loved and respected: 
 " 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 pavvulus aula 
 
 Luserit ^neas, nee fllia dulcior ilia? 
 
 Jucuiidum et cliarum sterilis facit uxor amicum." 
 
 Live a single man, marry not, and thou shalt soon perceive how those Hiere- 
 dipetse (for so they were called of old) will seek after thee, 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, ddicivm 
 senis, well understood this in Plautus: for when Pleusides exhorted him 
 
 b NuptiiB replent teiTam, virginitas Paradisum. Hier. '^ Daphne in lair-mm semper virentem, immor- 
 
 ■talera docet gloriam pai-iitarn virf;inil)U:s pudicitiam servantibus. d Catul. car. nuptiali. " As tlie flower 
 
 that ^Tows in the secret iiiclosure of the garden, unknown to the flocks, unpressed by the ploughsliare, 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 slie forfeits her chastity," &c. ° Diet, salut. c. 22. pul(4eiTimuin 
 
 sertum infiuiti preen, gemma, et pictura specicsa, f .Mart. ^ Lib. 24. qua obsequiorum diversilate 
 
 colantur homines slue liberis. h Huncalii ad C03nam invitant, princeps huic famulatur, oratores gratis 
 
 patrocinantar. Lib. du amore Prolio. i.'innal. 11. "If you wish to bemasterof 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 60 de benclic. 38. 
 
Mem. 5. Subs. L] Cure of Love-Mdanclioly. 607 
 
 to marry that he might have children of his own, he readily replied in this 
 sort, 
 
 " Whilst I have kin, what need I brats to have? 
 Kow I live well, and as I. will, most bravo. 
 And when I die, my goods I'll give away 
 To them that do invite me every day, 
 Tliat visit me. and send me pretty toys, 
 And strive who shall do me most courtesies." 
 
 "Quando habeo multos cognates, quid opus mihi sit 
 
 liberis ? 
 Kunc bene vivo et fortunate, atque animo ut lubet. 
 Ilea bona mea morte cognatis dicam interpartiant. 
 llli apud me edunt, me cm-ant, visunt quid agam, 
 
 ecquid velim, 
 Quimilii mittmit munera, adprandium, ad coenam 
 
 vocant." 
 
 This respect thou shalt have in like manner, living as he did, a single man. 
 But if thou marry once, ^cogitato in omni vita te servumfoie, bethink thyself 
 what a slavery it is, what a heavy burden thou shalt undertake, how hard a 
 ta.sk thou art tied to, (for as Hierome hath it, qui uxorem Iwibet, debitor est, et 
 tiscoi-is sei-vm aUigatus,) 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 
 men-ily 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. 
 Furthermore, uxor intuniuit, &o., or as he said in the comedj', ™ Duxi uxorein, 
 quam ibi mi^ei-iam 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 "Bartholomseus Scherasus, that famous poet laureate, 
 and professor of Hebrew in Wittenberg : I had iinished this work long since, 
 but that inter alia dura et tristia quce misero mihi pene tergum fregerunt (T 
 use his own words), amongst many miseries which almost broke my back, 
 e-j^jy'ia ob Xanti-pismum, a shrew to my wife tormented my mind above mea- 
 sm-e and beyond the rest. So shalt thou be compelled to complain, and to 
 cry out at last, with ° Phoroneus the lawyer, '' How happy had I been, if I 
 had wanted a wife !" If this which I have said will not suffice, see more in 
 Lemnius, lib. 4. cap. 13, de occult, nat. mir. Espensreus de continentia, lib. 6. 
 cap. 8. Kornman de virginitate, Platina in, Amor. dial. Fracticaartisainandi, 
 Barbaras de re uxoria, Aruisseus in polit. cap. 3. and him that is instar om- 
 nium, Nevisanus the lawyer, Sylva nuptial, almost in every page. 
 
 SuBSECT. lY. — Philters, Magical and Poetical Cures. 
 
 Where persuasions and other remedies will not take place, many fly to 
 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 
 by characters, Mag. lib. 2. cap. 28. and by incantations. Fernelius, Fath. lib. 
 6. cap. 13. ^ Skenliius, lib. 4. observ. ined. hath some examples of such as 
 have been so magically caused, and magically cured, and by witchcraft ; so 
 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 prmstig. de remediis per philtra. Delrio, tom. 2. lib. 2. 
 qucBst 3. sect. 3. disquisit. magic. Cardan, lib. 16. cap. 90. reckons up many 
 magnetical medicines, as to piss through a ring, &c. Mizaldus, ceiU. 3. 30, 
 Baptista Porta, Jason Pratensis, Lobelius, pag. 87, Matthiolus, &c., prescribe 
 many absurd remedies. Aadlx mandragorce ebibitce, Annuli exungulis Asini, 
 Stercus amatce sub cervical positum, ilia nesciente, &c., quum odorem fceditalis 
 sentit, amor solvitur. Aoctuce ovum abstemios facit coinestwm, ex consilio 
 
 1 E Grseco. " Ter. Adelph. " I have married a wife ; what miseiy it has entailed npon me ! sons were 
 bom, and other cares followed." n jfjncraria in psalmos instructione ad lectorem. ° Bruson lib. 7. 22. ciip. 
 Si u.NOr rteesset, nihil milii ad summam feltcitalem defnlsset. P ExHnguitur virilitas e.\ incantanientonim 
 maleficiis ; neque enim faUula est, nonnulll reperti sunt, qui ex veneficiis amore privati sunt, ut ex multia 
 liistoriis patet. 
 
■608 Love-MelancJwly. [Part. 3. Sec. 2. 
 
 JarlhoB Indorum gymnosophistce aptid Philostratum, lib. 3. Sanguis amasice 
 ebibitus omnem amoris sensum tollil: Faustinam Marci Aurelii uxorem, gladia- 
 toris amore captam, ita penitus consilio Chaldceorum liberatam, refert Julius 
 Capitolinus. Some of our astrologers will effect as mucli by characteristical 
 images, ex sigillis Hermetis, Salomonis, Chcelis, &c., mulieris imago lidben- 
 tis crines spmrsos, <&c. Our old poets and fantastical writers have many 
 fabulous remedies for sucb as are love-sict, as that of Protesilaus' tomb in 
 Philostratus, in bis 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 amongst 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. Maures, 
 saith Sands, lib. 1. from which rock if any lover flung himself down headlong, 
 he was instantly ciired. Venus, after the death of Adonis, " when she could 
 take no rest for love," ^ Cum vesana suas torreret jiamma medullas, 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. Cephalus 
 for the love of Protela, Degonetus' daughter, leaped down here, that Lesbian 
 Sappho for Phaon, on whom she miserably doted. ^Cujndinis cestro percita i 
 summo prcBceps ruit, hoping thus to ease herself, and to be freed of her love 
 pangs. 
 
 * ' Hither Beucalion came, when Pyrrha's love 
 ToiTnented 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 lectionum lib. 18. Salmutsr, 
 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 
 taste, his passion is mitigated: and Anthony Yerdurius, I mag. deorum de 
 Cupid, saith, that amongst the ancients there was ^ Amor Lethes, "he took 
 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 ^PhocicLs, 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 'Senelus iu 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, ^Am,oris vubiv^ idem qui sanatfacit; which if it be so, that 
 water, as he holds, is omni auro pretiosim; 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 tiU he 
 grant their request, or satisfy their desires. 
 
 ^ Curat omnes morhns, phthises, hydropes et oculorum morbos, et fehre quartana lahorantes et amore 
 captos, miris artihus eos demulcet ^^ " The moral i-s, vehement fear expel,; love," ^ Catulhif. 
 
 t QuuraJunonera deperiret Jupiter impntenter, ibi soUtus lavare, &c " Menander, "Stricken by the 
 
 pad-iiy of love, rushed headlong from the summit," ^ Ovid, ep, 21, y Apud antiquos amor Lethes dim 
 fuit, is ardentes faces in profliientem inclinabat; hujnsstatua Veneris Eleusinro temydo visebatur, quo amantes 
 confluebant, qui amicas menioriam deponere volebant, ^ Lib, 10, Vota ei nuncupant amatores, mullls 
 
 de cauais, sed imprimis vidu3e muheres, ut ^ibi alteras a dea nuptias exposi-ant a Kodiginu8,ant. lect. 
 
 Jib, 16, cap, 2.'i, calls it Selenus, Omni amore liberat. b Seneca, " The rise and remedy of love the 
 
 same." ^ Cupido cnicifixr.s: lepidum pL'cma, 
 
 '^ Hie se Deucalion Pyn'haB succensns amore 
 Mersit, et illjEso corpore pressit aquas. 
 Nee moia, fugitamor,"&c, ■ 
 
Mem. 5. Subs. 5.] Cure of Love-Melancholy. 609 
 
 SuBSECT. Y.—Tlie last and best cure of Love-Melancholy, is to let tliem have 
 
 their Besire. 
 
 The last refuge and surest remedy, to be put in practice in the utmost place, 
 wben no other means will take eifect, is to let them go together, and enjoy one 
 another : potissima cura est ut heros aniasia sua potiatur, saith Guianerius 
 cap. 15. tract. 15. iEsculapius himself to this malady cannot invent a better 
 remedy, quam ut amanti cedat amatum, '^ (Jason Pratensis) than that a lover 
 have his desire. 
 
 "Etpariftrtorulotilnijimg'iiiturin wno, | " And let them both be joined in a tea, 
 
 Etpulchro detar ^EneEB Laviniaconjux." | Aiid let ^neas fair Lavtaia wed ; " 
 
 *Tis the special cure, to let them bleed in vena Hymenoia, for love is a pleu- 
 risy, andif it be possible, so let it be — ■ — optataquegaudia 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. 
 
 K *' Julia sola potes nostras estinguere flammas, I " Julia alone can quench my desire, 
 
 Hon nive, non glacie, sed potes igne paii." | With neither ice nor snow, but witli 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 j 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, 'when no other means could 
 prevail, was so speedily relieved. What remains then but to join them in 
 marriage ? 
 
 *' k Tunc et basia morsiuncuiasque 
 Surreptim dare, mutuos fovere 
 Amplesus licet, et licet jocari ; " 
 
 " they may then kiss and coll, lie and look babies into one another's eyes.'' 
 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 tore quiescant, 
 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, statute.?, hinder : poverty, superstition, fear and suspicion : many men 
 dote on one woman, semel et simul : she dotes as much on him, or them, and 
 in modesty must not, cannot woo, as unwilling to confess as willing to love: 
 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 
 to die with grief, or'by speaking to live with shame." In this case almost was 
 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, " 'O 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 1 I am all alone, and dare not open 
 my mind to any. What if I acquaint my mother with it ? br shfuluess forbids 
 What if some of the lords 1 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 po'sit, optima cura, cap. 16. in 9. Rliasis. 
 fSinihilaliud, nuptiieetcopulatio cumea. e Petronius CataL li Cap. de Iiishi. Non invenitur cura, 
 
 nisi regimen connexionis inter eos, secundum modum promis^ioni^, et legis, et sic vidimus ad carnem restitu- 
 tum, qui jam venerat ad arefactionem ; evanuit cura postquam sensit, &c. i Kama est melancliolicuiu 
 
 quondam ex amore insanabiliter se habentem, ubi puellte se coujimxisset, restltutum, iSc. k Joviau. 
 
 Poutauus, BasL lib. I. 1 Speede's hist fe M. S. Ber. Andreas. 
 
 2 E 
 
■610 Love-MelcmcUly. [Part. 3. Sec. 2. 
 
 mine intention !" How many modest maids may tliis 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 stolidi 
 ut ego illos rogatum veniam, as " she said, A company of silly fellows look belike 
 that I should woo them and speak first : fain they would and cannot woo — --° qucs 
 primum exordia sumam ? being merely passive they may not make suit, with 
 many such lets and inconveniences, which I know not; what shall we do in 
 
 such a case? sing " Fortune my foe ?" 
 
 Some are so curious in this behalf, as those old Romans, our modem Vene- 
 tians, 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 affection. 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 knio^ht'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, dandum aliquid amori, we are all the sons 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. 
 
 " QuaBtum ipsorum aliqnis amantem oderat, 
 lantum ipsiua amans odiosus erac." 
 
 " 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, ah of 
 
 gold, and that sharp ^ Quod Jacit auratum est; another blunt, of lead, 
 
 and that to hinder;- -/ugat hoc, Jacit 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 
 r)iei, 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 Isrrm/riis im- 
 
 inotior as fair and hard as a diamond, she will not respect, Despectus tibi 
 
 sum, or hear me, 
 
 ' fuffit ilia vocantem 
 
 What shall I do? 
 
 Kil lacllrymaa miserata incas, nil flexa querclis." t 
 
 " I wooed her as a young man should do, 
 But sir, she said, I love not you." 
 " ° Durior at scopulis mea Coslia, marmore, ferro, I " Eock, martle, heart of oak with iron Tjarr'd, 
 Eobore, rupe, antro, cornu, adamante, gelu." | Frost, flint or adamants are not so hard." 
 
 I give, I bribe, I send presents, but they are refused, ^ Musticus est Coridm, 
 neo munera curat Alexis. I protest, I swear, I weep, 
 
 " y odioque rependit amores, 
 
 Inisu lachrymas" 
 
 " She neglects me for all this, she derides me," contemns me, she hates me, 
 " Phillida flouts me :" Caute, feris, quertu durior Eurydice, stiff, churlish, 
 rocky still. 
 
 ""Lucretia in Ccelestina, act. 19. Barthio interpret. nyirg. 4 /En. "How shall I begin?" 
 
 "E Grscho Moschi. POvid. Met. 1. " The cffloacious one is golden." iPaiisanias Achaicis, lil). 7. 
 
 Perdud amahat Callyrhoen virginem, et quanto erat Cliovesi amor vehementlor, tanto erat puellse 
 ammusab ejus amore alien ior. ^ yirg. 6 /En. ' Erasmus, Egl. GaUtea. t" Having no compa:^ion 
 
 for my tears, she avoids my prayers, and is inflexible to my plaints." ^ Angcrianus, Erotopaiguion, 
 
 * Virg, y Loecheua. i = . 
 
Mem. 5. Subs. 5.] Cure of Love- Melancholy. Gil 
 
 And tis most true, many gentlewomen are so nice, tliey scorn all suitoiy, 
 crucify their poor jiaramours, and think nobody good enough for them, as 
 dainty to please as Daphne herself. 
 
 *' ^ Multi Dlam petiere, ilia asperuunte peteutes, ' I " Many did woo her, bat she scorn'd them still, 
 
 Nee quid Hymen, quid aiuor, qaid siiit couaubia curat,*' [ And .^aid she would not many by her will." 
 
 One while they will not marry, as they say at least (when as they intend nothing 
 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 her 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 ia rich, but base born : she will be a gentlewoman, a 
 lady, as her sister is, as her mother is : she is all out as fair, as well brought 
 up, hath as good a portion, and she looks for as good a match, 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 quickly diverted, 
 so hard to be pleased. In the meantime, quot torsit amantes ? one suitor pines 
 away, languisheth in love, mori quot deiiique co^ii .' another sighs and grieves, 
 she cares not: and which "Stroza objected to Ariadne, 
 
 "Nee magis Euryali gemitii, lacrjTnisque moveris, 
 Quam prece tiirb iti tlecticur ora sali. 
 Tu javenem, quo nou furmosior alter in urbe, 
 Sperms, et ins^no cogis amore moii," 
 
 'Is no more mov'd witli those sad sighs and tears. 
 Of her sweetheart, than raging sea witli prayers ; 
 TIrou scom'st the fau-esc youth in all our city. 
 And mak'st him almost mad fur love to die ;" 
 
 They take a pride to prank up themselves, to make young men enamoured, 
 
 ^capture vivos et spernere cajjtos, to dote on them, and to run mad for their 
 
 sakes, 
 
 "c sed nullis ilia movetur I *' Wliilst niggardly their favours they discover, 
 
 Fletibus, ant voces uUas tractabdis andit" | They love to be belov'd, yet scorn the lover." 
 
 AH suit and service is too little for them, presents too base : Tormentis gaudet 
 
 amantis ek 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 irrefragable and peevish on 
 the other side; Narcissus-like, 
 
 "dilulti alum juvenes, multaj petiere pnell^e, I "Young men and maids did to him sue, 
 bed fuit in tenera tam dira superbia fui-ma, [ But in iiis youtli, so proud, so coy was he, 
 
 Nulli ilium javenes, nullaa petiere puellLE." 1 Young men and maids bade him adieu." 
 
 Echo wept and wooed him by aU means above the rest. Love me for pity, or 
 pity me for love, but he was obstinate. Ante ait enwriar quam sit tibi copii 
 nostri, "he would rather die than give consent." Psyche ran whining after 
 Cupid, 
 
 " c rormosum tua te Psychs foi-mosa requirit, I " Fair Cupid, thy fair Psyche to thee sues, 
 
 Et poscit te dia deum, puoi-umque pueUa ; " I A lovely lass a tine young gallant woos ; " 
 
 but he rejected her nevertheless. Thus many lovei-s do hold out so long, doting 
 on themselves, stand in their own light, till in the end they come to be scorned 
 and rejected, as Stroza's Gargiliana was, 
 
 " Te iuvenes, te odere senes, desertaque langues, I " Both young and old do hate thee scorned now, 
 QuiE fueras procernm publica cura prios." | That once was all their joy and comfort too." 
 
 As Narcissus was himself, 
 
 ' Who despising many. 
 
 Died ere he could enjoy tue 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 theii- youth; like that generous mare in 
 ^Plutarch, which would admit of none but great horses, but when her tail was 
 cut off and mane shorn close, and she now saw herself so deformed in the water, 
 ■when she came to drink, ab asino conscendi se jjassa, she was contented at last 
 
 ^ Ovid Met I. aErot. lib. 2. bT. H. "To captivate the men, but despise them when i-aj-.rivn." 
 
 kVirg. ijEn.' d Metaphor. 3. c Fraeastorius, Dial, de anim. fUial. Ain, 
 
"S Hanc volo quse non vult, illam quje vult ego nolo : 
 Vincere vult animos, non satiare Venus." 
 
 612 Love-Melanclioly. [Part. 3. Sec. 2. 
 
 to be covered by an ass. Yet this is a common humour, will not be left, and 
 cannot be helped. 
 
 " I love a maid, she loves me not : foil fain 
 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." Dwmque petiC petitur, 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 degected: 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 desperandum, there's hope 
 enough yet : Mopso Nisa datur, quid non speremus amantes ? Put thyself 
 forward once more, as unlikely matches have been and are daily made, see 
 ■what 'wdll be the event. Many leave roses and gather thistles, loathe honey 
 and love verjuice: our likings are as various as our palates. Bt»t commonly 
 they omit opportunities, oscula qui sumpsit, &o., they neglect the usual means 
 and times. 
 
 " 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 stultos excutit ignes, 
 
 divert his cogitations, or else bi-avely bear it out, as Turnus did, Tua sit 
 Lavinia conjux, when he could not get her, with a kind of heroical scorn he bid 
 ..(Eneas take her, or with a milder farewell, let her go. Et Ph'dlida 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. 
 
 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 m.utuus amor, mutual love and great affection : yet their parents, 
 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 insaniant, as ^Ohrysostom notes, nor join his daughter in marriage, to 
 save her dowry, or for that he cannot spare her for the service she doth him, 
 and is resolved to part with nothing whilst he lives, not a penny, though he 
 may peradventure weU give it, he will not till he dies, and then as a pot of 
 money broke, it is divided amongst them that gaped after it so earnestly. Or 
 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 shaU tarry. Many slack and careless parents, iniqui 
 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 
 stai-ve their children's genius, have them apu&ris^illico nascAsenes, they must 
 not marry, nee earum affines esse rerum quas secum fert adolescmtia: ex svA 
 SAusonius. hOyid. Met, iHom. 5. in i. epist Thess, cap. 4, ver. 1. kXer. 
 
Mem. 5. Sub^. S.] Cure of Love-Jfelanchol//. 613 
 
 lihidiine m.oderatur qucs 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 besto-wiug 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 Fhanaretfe ducet tiliam, rufam, illam virginein, 
 Caisiain, sparso orti, adunco naso" ■ 
 
 and though his son utterly dislike, with Clitipho in the comedy, Non possum 
 pater: if she be rich, Eia (he replies), ut'degans est, credas animumibi esse ^ 
 he must and shall have her, she is fair enough, young enough, if be look or 
 hope to inherit his lands, he shall marry, not when or whom he loves, A rconidis 
 hujus JUiam, but whom his father commands, when and where he likes, his 
 afiection must dance attendance upon him. His daughter is in the same pre- 
 dicament forsooth, as an empty boat she must carry what, wliere, 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, dec. 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 quajii splendidissimis nup- 
 tiis jungi puellam volebat : the overseers stood for him that was most worth, 
 &c. But parents ought not to be so strict in this behalf, beauty is a dowry of 
 itself all sufiicient, '^ Virgo fonnosa, etsi oppidd pauper, abunde dotata est, 
 "Rachel was so married to Jacob, and Bonaventure, ^m 4 sent, "denies that 
 he so much as venially sins, that marries a maid for comeliness of person." 
 The Jews, Deut. 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 afiinity 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 gi-aces; 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 afiect as they may : ^Fatum est in partibus illis quas 
 sinus abscondit, as the saying is, marriage and banging 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 "Aristsenetus loved her mistress's minion, which when her 
 dame perceived, furiosA oemulatione, in a jealous humour she dragged hei 
 about the house by the hair of the head, and vexed her sore. The wench 
 cried out, " " O mistress, fortune hath made my body your servant, but not my 
 soul !" Afiections 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. Hcaut. Seen. nit. "He wlU marry the daughter of rich parents, a red-haired, hlear-eyed, big- 
 mouthed, crooked-nosed wench." "^ 1 lebeius et nobilis ambiebant puellam, puellje certamen in partes 
 venit, Ac. " Apuleius ApoL ^ Gen. xxvi. P ison peccat venialiter qui mulierem ducit ob pulchri- 
 tndinem. 4Lib. 6. de leg. Ex usu reipnb. est ut in nnptiis juvenes neque paupoiimj afBnitatem fugiant, 
 neque divitum sectentur. ^ Philost. ep. Quoniam pauper sum, idcircu contemptior et abjectior tilii 
 videar? Amor ipse nudus est, gratise et a»tra j Herculfs pelle leonina indutus. ^ Juvenal. ^tLib. 2. 
 ep. 7, ^ £julans iuquit, nou mentem una ad4ixit uiihi fortuna sei'vitute._, 
 
614 Love-Melancholy. [Part. 3. Sec. 2. 
 
 matches to ba made. For I am of Plato and ^Bodine's mind, that families 
 have their bounds and periods as well as kingdoms, beyond which tor extent 
 or coutinnance 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 pei^petual 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 emm non impera- 
 tur, affectus 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 
 saying is, it requires mutual affections, a correspondency: invito non daturnec 
 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; "i^wis enim (as Fabius urgeth) amare alieno animo potest 1 
 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. vers. 25. calls it 
 "a weighty matter to perform, so to marry a daughter to a man of understand- 
 ing in due time:" Virgines enim tempestive locandcB,as. ''Lemnius admonish- 
 eth, lib. 1. cap. 6. Virgins must be provided for in season, to prevent many 
 diseases, of wliich "Eodericus ^ Castro de morbis mulierum, 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 nuptian-um 
 teinpus et cetas advena-it, 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. numer. 30. "d 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 Eebecca's 
 spousals, "A woman 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; ffor 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 
 canus, cito puellam virginem ducat uxorem, and 'tis no news for an old fellow 
 to marry a young wench : but as he follows it, mulieris brevis occasio est, etsi 
 hoc non apprehenderit, nemo vult ducere uxorem, expectans vero sedet; who cares 
 for an old maid? she may set, &c. 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 cbnspexit Eou.s, I "She that was erst a maid as freshes May, 
 
 Hanc rediens sero vespere vidit aimm." | Is now an old crone, time so steals away.'* 
 
 ^ De repuh. c. de period, revumpnb. y Com. In car. Cliron. ^Plin. in pan. "i Declam. 306. 
 
 *> Puellis imprimis nulla danda occasio lapsus. T.emn. lib. 1. 54. de. vit. instit. <> See more part. I. fl. 
 
 mem. 2. subs. 4. d Filia excedens annum 25. potebt inscio patre nubeve, licet indignus sit maritus, et eum 
 cojicre ad congrue dotandum. ^ Se. appetentiaa prncacioiis reputetur auctor. f Expetita enim magis 
 
 debet videri 'k viro quam ipsa virum c-xpetisse. s iiuliei' npud nos 24. annomm vetula eut et projectitia. 
 
 hComa:d. Lycistrat. And. DivoInteiTV. Ausonius, edy. 14. 
 
*' ° Opnlentiores pauperiorum lit filias 
 Jndotas dactnt uxores domuin : 
 Et multb fiet civitas concordior, 
 Et invidla nos minore utemui", quam iitimur." 
 
 Mem. 5. Subs. 5.] Cure of Love Melancholy. 615 
 
 Let them take time then while they may, make advantage of youth, and as he 
 prescribes, 
 
 « k ColUgc Virgo rosas dum flos novTis et nova pabss, [ " Fair maids, go gatlier roses in tlie prime, 
 
 Et memor esto aeviim sic properare tuam." ] And think tliat as a flower so goes on tinie." 
 
 Let's all love, dum, 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 sftt may rise again, 
 
 l^obis cum semel occidit brevis lux, But if once we lose this light, 
 
 Nox est perpetub nna dormicnda." | Tis with us perpetual night." 
 
 Volat irrevocabile teinpus, 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 
 tlieir parents oftentimes, guardians, overseers, governors, neque vos (saith 
 "Chrysostom) a supplicio immunesevadelis, si non statim ad nuptias, &o., are in 
 as much fault, and as severely to be punished as their children, 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, 
 
 " That rich men would marry poor maidens some, 
 And that without dowiy, and so bring them home. 
 So would much concord be in om" 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 bringingup, 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 '^ Aristseuetus, 
 mamed a poor man's child, facie 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, fell in love with Cydippe,a noble lass, and wanting 
 means to get her love, flung a golden apple into her lap, with this inscription 
 upon it, 
 
 " Jnro tibi sane per my^tica ?acra Diance, I " I swear by all the rites of Diana, 
 
 Me tit)i ventiu-um comitom, sponsumque futurura." | I'll come and be thy husband if I may." 
 
 She considered of it, and upon small inquiry of his person and estate, waa 
 
 married unto him. 
 
 ' * Blessed is the wooinpr. 
 That is not long a doing." 
 
 As the saying is; when the parties are sufiiciently known to each other, what 
 needs such scrupulosity, so many circumstances? dost 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 .^neas were accitjentally 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 Lselius, lest they should determine otherwise of her. 
 If thou lovest the party, do as much : good education and beauty is a compe- 
 tent dowiy, stand not upon money. Erant olim aurei homines (saith Theocri- 
 tus) ei 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. * Leon tins, 
 a philosopher of Athens, had a fair daughter called Athenais, multo corporis 
 lepore ac Venere (saith mine author), of a comely carriage, he gave her no por- 
 
 k rdem. Catullus. »" Translated by M. B. Johnson. ^ Horn. 5. in. 1. Thes. cap. 4. 1. ^ Plautus. 
 POvid. *lEpist. 12. L 2. Eligit conjugem pauperem, indotatam et subito deamavit, ex commiseratione 
 eju:, inopiae. ^Virg. jEn. ^ Fabius pitlor : amor ipse conjunxit populos, (tec. t Lipslus, polit. 
 
 bebait aiayer. Select Sect. 1. cap. 13. 
 
616 Love-Melanclmly. [Part. 3. Sec. 2. 
 
 tion but her bringing up, occulta formm presagio, out of some secret fore- 
 knowledge of her fortune, bestowing that Kttle wbich lie had amongst his other 
 childi-en. But she, thus qualified, was prefen-ed 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. " Eodophe 
 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 
 kinc. 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 Lacedsemon had a 
 many danghters 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, Rom. 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, 
 Oralis amiciti'vni magni faciens, because he was a great prince, and a trouhle- 
 '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 vaiu-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, extemaa 
 affinitates decor as quidein regio fastu, sed sibi et posteris damnosas et fere exi- 
 tiales qucBsivit; he married his eldest son John Galeatius to Isabella the King 
 of Erance his sister, but she was socero tarn gravis ut ducentis millihus aweo- 
 rum constiterit, her entertainment at Milan was so costly that it almost undid 
 
 " Mayenis, select, sect 1. c. 1 4. et jElian. 1. 13. c. 33. cum famnlse lavantis vestes incuriosius custodirent, &c 
 mandavit per wniversam iEg:>'ptuin ut fcemina'quiereretur, cujus is calceus esset; eamque sic Inventam in 
 matrimoniura accepit ^ ransanias, lit). 3. de Laconicis. Diuiisit qui nuncianint, &c. optionem puellia 
 
 dedit, ut eai-um qujelibet eum sibi virum deligeret, cujus maxime esset forma complacita. yiliiaa 
 
 coiijugium abominabitur. ^Socero quinque circiter annos natu minor. *Vit. Galeat. secondi. 
 
Mem. 5. Subs. 5.] Cure of Love-Mdanclwly. 617' 
 
 him. His daugliter Violanta was married to Lionel Duke of Clarence, the 
 youngest son to Edward the Third, King of England, but, ad ejus adventum 
 tantce opes tarn admirabili liheralitate prof usee sunt, ut opiilentissiniorum regum 
 splendorem superdsse videretur, he was welcomed with such iuoi-edible 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 relatce a merhsa dapes decern millibus hominum sufflcerent, as would 
 serve ten thousand men : but a little after Lionel died, novce nuptce et intem- 
 pestivis conviviis operam daiis, &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 we 
 feel the smart of it in the end. But I am too lavish peradventure in this 
 subject. 
 
 Another let or hindrance is sti'ict and severe discipline, laws and rigorous 
 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, potiri non licet, as he said. They see but as 
 prisoners through a grate, they covet and catch, but Tantalus a labris, &c. 
 Their love is lost, and vain it is in such an estate to attempt. '^Gravissimum 
 est adamare nee 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 au7-ibus tenent, 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 cway the means of marriage. ^Panl 
 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 was willing to 
 see the Romans, 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 behali^ 
 what Ptolemy quadripartit Tract. 4. cap. 4. Skouer, lib. 1. cap. 12. what 
 Leovitius, genitur. eocempl. 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 a parte covjugii, d, parte lascivice, triplici- 
 tates veneris, &c., and those resolutions upon a question, an amicd potiatur, &c.) 
 determine in this behalf, viz. an nit natus conjugen habiturus, facile an difficul- 
 ter sit sponsam impetraturus, quot conjuges, quo tempore, quales decernantur 
 nato uxores, de mutuo amore conjugeni, both in men's and women's genitures, 
 by the examination of the seventh house the almutens, lords and planets there, 
 a (I'^et Q " (fee, by particular aphorisms, Si dominus 7°" in 7"" vel secunda 
 ndbilem decernit uxorem, servam aut ignobilem si diuidecimd. Si Venus in 
 12'"", with many such, too tedious to relate. Yet let no man be troubled, 
 
 ^ Apuleius in Catel. notis cnpido velle dat, posse abnegat. ''Anacreon. 56. d Continentise donani 
 
 ex fide postulut quia certum sit euiu vocari ad caeiibatuin cui demis, &c. * Act. xvi. 7. f Kom. i. 13, 
 
618 Love Melmclwly. [Part. 3. Sec. 2. 
 
 or find himself grieved with such predictions, as Hier. Wolfius well saith in 
 his astrological « dialogue, non suntprcetoriana decreta, they be but conjectures, 
 the stars incline, but not enforce, 
 
 "Sidera corporibus praesnnt ccelestia nostris. 
 Sunt ea de vili condita namque luto : 
 Cogere sed nequeunt animum ratione fraentem, 
 Quippe sab imperio solius ipse dei est." b 
 
 wisdom, diligence, discretion, may mitigate if not quite alter such decrees, 
 Fortuna sua d, cujusque fingitur moribus, ' 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 leteveiy 
 man follow his own free wiU in this case, and do as he sees cause. Better it 
 is indeed to marry than barn, 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 virginitatisflorem 
 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 othei'. ^Votoque sua sua forma, 
 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 bfe, 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, Hemy 
 Stephan. his Apol. for Herodotus, that which TJlricus 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 of priests' 
 marriages, which was the cause of such a slaughter, was much grieved at it, 
 and purged himself by repentance." Eead many such, and then ask what is 
 to be done, is this vow to be broke or not? No, saith BeHarmine, cap. 38. Vib. 
 de Monach. melius estscortari et uri quam de voto codihatils adnuptias iransire, 
 better bum or fly out, than to break thy vow. And Coster in his Enchirid. de 
 coelibat. sacerdotmn, saith it is absolutely gravius peccatum, "°a greater sin for 
 a priest 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, wiU 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 Plorence, ""^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 gi-avely delivers it, Alice sunt leges Ccesarum, alice Ghristi, aliud 
 Fopiiiiunus, aliud Paulus noster proecipit, there's a difference betwixt God's 
 ordinances and men's laws : and therefore Cyprian, Epist. 8 boldly denounceth, 
 impium est, adidttrum est, sacrUegum est, quodcunque humano furore statuiiur, 
 
 ff Frsefis. gen. Leovitli. h *' Tlie stars in the skies preside over our persons, for tbey are made of humble 
 matter. Tbey cannot bind a rational mind, fortbat is under the control of God only." ildem Wolflus, 
 dial. k "That is, make the best of it, and take bis lot as it falls." 'Ovid. 1. Met " Their beauty is 
 
 inconsistent with their vows." ^ Mercurialis de Priapismo. ° Memorabile qnod Ulricus epistola refert 
 Grcgorium quum ex piscina quadam allata plus quam sex mille infiintum capita vtdisset, ingemuisse et 
 decretuin de ccelibatu taijtam csedis causam confessus, condigno illud poanitentiie fructu purg isse. Keranisius 
 ex concil. Trident part. 3. de ccelibatu sacerdotum. *> Si nubat, quam si domi concubinam aldt. 
 
 P Alphonsus Cicaonius, lib. de gest. pontificum. ^Cum medici suaderent utaut nubcret autcoituuterelur, 
 sic mortem vitari posse, mortem potius intrei-iUus expectavit, <fcc. 
 
Mem. 5. Subs. 5.] 
 
 Cure of Love-Melanclioly. 
 
 619 
 
 ut dispositio divina violetur, it is abominable, impious, adulterous, and sacri- 
 legious, wliat men make and ordain after their own furies to cross God's laws. 
 'Georgius Wicelius, one of their own arch divines {Inspect, eccles. pag. 18) 
 exclaims against it, and all such rash monastioal vows, and would have such 
 persons seriously to consider what they do, whom they admit, lie in posterum 
 qiieirantur 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 
 shall you find three priests of three thousand, qui per alaiem non anient, 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 Tfte silly vrm^ the titmotise also, 
 The Utile redbreast have their thction^ 
 Theyjiy I saw and together gone. 
 Whereas hem list, about environ 
 As they of Hnde have incUration, 
 And as nature impri'ss and guide. 
 Of everything list to provide. 
 
 But man alone, alas the hard stond, 
 I'ull crufUti by lands ordinance 
 Constrained is, and by statutes bound. 
 And debarred from all such pleasance : 
 What meaneth litis, what is this pretence 
 Of laws, I wis, against all light of kinde. 
 Without a cause, so narr&w men to biiide f 
 
 Many laymen repine still at priests' marriages above the i-est, 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 beggax'S : 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 Junior's Golden Fleece, Captain Whitburne, Mr. Hagthorpe, <fec. and 
 theyshaU surely be otherwise informed. Those politic Romans 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, Tnalle se honiinum 
 adjectione ampliare imperium, quam pecunid. Augustus Csesar made an 
 oration in Rome ad ccelibes, 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 friai's, 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, &c. ex ungue leonem, 'tis to this 
 proportion, in all other provinces and cities, what would they think, do they 
 live honest 1 Let them dissemble as they will, I am of TertuUian's mind, that 
 few can continue but by compulsion. " ""O 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, 
 decrees 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 Chaucer's Flower of Curtpsie. 
 ™ 'Tis not multitude but idleness which causeth beggarj'. ^ Or to pet them aworl(, and bring them up in 
 some honest trades. y Dion, Cassius, lib. 56, ^Sardus, Buxtorphius, ^C\&n^Q Albaville in his hi?t 
 of tile Frenchmen to the Isle of Maragnan, An, 1614, bRara quidem dea tu es, chastitas, in his tcrris, 
 
 nee facile perfecta, rarius perpetua, cogi nonnunquam potest, ob naturje defectum, vel si disciphna pervasci it, 
 censura conipresserit. 
 
'620 Love-Melanclioly. ' [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 "Kadzivilus observes, are tolerated, besides boys: how many at 
 Fez, Rome, Naples, Florence, Venice, &c., and stUl 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 "iCrassTis, that rich 
 Roman gallant, lay hid in the cave, ut voluptatis qumn cetasilla desideratcopiam 
 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 AgelUus, 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 'i Plato will, 6 de 
 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 
 infortunio fdix, unhappy in his supposed happiness. They commonly deplore 
 his estate, and much lament him for it : O, my sweet son, &c. See Lucian, 
 de Luctu, Sands fol. 83, &c. 
 
 Yet notwithstanding, many with us are of the opposite part, they are mar- 
 ried themselves, and for others, let them bum, fire and flame, they care not, so 
 they be nottroubled 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? 
 why should free nature be entrenched on, confined or obliged, to this or that 
 man or woman, with these manacles of body and goods? (fee. 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, " ° NUaU 
 
 '^ Peregrin. HierosoL d Plutarch, vita ejus, adolescentisp medio constitutns. * Aneillas diias egregia 
 forma et aetatis fiore. f Alex, ab Alex. I. 4. c, 8. STres filii patrem ab excubiis, quinque ab omnibus 
 officiis liberabant h Pr^tcepto primo, cogatur nnbere aut mulctetur et pecunia temple Junonis dedicetur 
 et publica fiat. i Consol. 3. pros. 7. k Nic. Hill. Epic, philos. 1 Qui se capistro matrimonii alligari 
 non patinntur, Lemn. lib. 4. 13. de occult, nat. AblioiTent multi h matrimonio, ne morosam, querulam, 
 acerbam, amavara uxorem preferre cogantui'. "^ Senec. Hippol. n Cselebs enim vixerat nee ad 
 
 uxorem ducendam unquam induci potuit. " Senec Hip. " There 13 nothing better, nothing preferable 
 
 to a single life." 
 
Mem. 5. Tubs. 5.] Cure of Love-Mdanclwly. 621 
 
 esseprius, melius nil ccelibe vita," and ready with Hippolitustoabjure all women 
 ^Detestoromnes,}iorreo,/uffio, execror, &c. But, 
 
 " u Hippolite, nescis quodfugis vitaa bonum, 
 Hippolite, nescis" 
 
 "alas, poor Hippolitus, thou knowest not what thou sayest, 'tis otherwise, Hip- 
 politus." "^Some make a doubt, an uxor literato sii ducenda, whether a scholar 
 should marry, if she be fair she will bring him back from his grammar to his 
 horn hook, 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 studia 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 ab ttxore ducenda semper abhorrui, nee quicquam libera 
 lecto censui jucundiu^. 1 could not abide marriage, but as a rambler, ejTaticws 
 ac volaticus amator (to use his own words) per muUiplices amores discurrebam, 
 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 Juvenal, 
 out of Plutarch and Seneca, I did heap up all the dicteries I could against 
 women; but now recant with ^ieAohovvs,, palinodiam cano, neo poenitet censeri 
 in ordine 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, Calphnrnia 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 
 scoff at women, and say what they can to the conti-ary, vir sine uxore malorum 
 expers est, (fee, a single man is a happy man, (fee, but this is a toy. *Nec 
 dukes amores sperne, 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. 
 Read what Solomon hath said in their praises, Prov. xiii. and Syracides, cap. 
 26 et 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, ^Qai capit uxorem, fratrem 
 capit atque sororem. And 30, "He that hath no wife wandereth to and fro 
 mourning." Minuuntur atrce conjuge curce, women are the sole, only joy, and 
 comfort of a man's life, born ad vsum, et luswtn ]iominum,firmamenlafainilicB, 
 
 " y Delitise humani generis, solatia vitas, 
 BlanditiEe noctis, placidissiraa cura diei, 
 Vota viriini, juvenum spes," &c. 
 
 "^A wife is a young man's mistress, a middle age's companion, an old man's 
 nurse :" Farticeps Icetoruin et tristium, a prop, a help, &c. 
 
 " ^ Optima viii possessio est uxor benevola, 1 '* Man's best possession is a loving wife, 
 
 Mitigans iram et avei-tens animam ejus a tristitia," 1 She tempers an^er and div erts all strife." 
 
 There is no joy, no comfort, no sweetness, no pleasure in the world like to that 
 of a good wife, 
 
 " Qukm cnm chara domi conjux, fidusque maritus 
 Unanimes degnnt" b 
 
 ' PHor. <lj*:neasSylviusde dictis Sigismundi. Hensius, Primiero. ' Habeo uxorem ex animi sententia, 
 Candllam Paleotti Jurisconsult! filiam. ^ Legentibus et meditantibus candelas et candelabrum tennerunt. 
 
 ■tiler. "Neither despise agreeable love, nor mirthful pleasure." "Ovid. ^ Apln-anius. " He who 
 diooses a wife, takes a brother and a sister." yLocheus. "The delight of mankind, the Bolaee of life, 
 
 ■the blandishments of night, delicious cares of day, the wishes of older men, the hopes of young." ^Bacon's 
 Essays. " Euripides. b " IJow harmoniously do a loving wife and constant huiband lead their lives." 
 
622 Love-MehmcMij. [Part. 3. Sec. 2. 
 
 saith our Latin Homer, she 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 
 separated 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 by 
 Apollo's Oracle, that if he could get any body to die for him, he should live 
 longer yet, but when aU refused, his parents etsi 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 shouldrail 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 Fulgosus 
 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. T could tell many stories to this efiect ; 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 prwpar. Evangel. 5. cap. 50.) Some trouble there is in marriage I deny 
 not, JEtsi grave sit matrimonium, saith Erasmus, edulcatur tamen multis, (fee, 
 yet there be many things to ^ sweeten it, a pleasant wife, plaeens uxor, pretty 
 children, dulces nati, delicicefiliorwin hominwm, the chief delight of the sons of 
 men ; Eccles. ii. 8. &c. And howsoever though it were all troubles, ^utililatU 
 jmbliccB causd devorandum, grave quid liheiiter subeundum, it must willingly 
 be undergone for public good's sake, 
 
 " e Audite (populus) haac, inquit Susarion, I "Hear me, O my countrymen, saith Sasairon, 
 
 Malge suntmulieres, veruntamen O populates, Women ate naught, yet no life wiihout one." 
 
 Hoc sine malo domum inhabitare non licet" | 
 
 ^ 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 Veaus ac 
 reslituit humanum genus, and to propagate the church. For to what end is a 
 man born ? why lives he, but to increase the world ? and how shall he do that 
 well, if he do not marry ? Matrimonium humano generi ifmnortalitatem tribidt, 
 saith Nevisanus, matrimony makes us immortal, and, according to '^Tacitus, 
 'tis Jirmissimum, imperii munimentum, the sole and chief prop of an empu'e. 
 ' Indigne vivit per quern non vivit et alter, ^ which Pelopidas objected to Epa- 
 minondas, he was an unworthy member of acommonwealth,thatleft not a child 
 after him to defend it, and as '^ Trismegistus to his son Tatius, " have uo 
 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 tivere, neque bene mori 
 alra uxorem, he is false, an enemy to the commonwealth, injurious to himself, 
 
 "Cum jnxta mare agmm coleret; Omnis enim mlserise immemorem conjngalis amor eum fecerat Non 
 Bine ingenti admlratione, tanta hominis charitate motus rex liberos esse jussit, Ac li Qui vult viiare 
 
 molestias vitet mundum. » TiJe ^.or -riOi- Tcpirvii- Sxep -xpvam i<ppo»hm. Quid vita e.'it mm-.o qnldve est sine 
 Cj-pnaedalce! Mimner. fErasmus. SE Stobeo. hMenander. iSencca,Hyp. lib. 3. num. 1. 
 
 K Uist. Jib. 4. iPalmKcnius, " He lives contemptibly by whom no other Uves." « Bruson. lib. 7. 
 
 cap. 23. n Noll societatem habere, &c. 
 
Mem. 5. Subs. 5.] Cure of Love-Melancholy. 623 
 
 destructive to tlie world, an apostate to nature, a rebel against lieaven and 
 earth. Let our -wilful, obstinate, and stale bachelors ruminate of this, "If we 
 could live without wives," as MarceUua Numidicus said in "Agellius, "we 
 would all want them ; but because we cannot, let all many, and consvxlt rather 
 to the public good, than their own private pleasure or estate." It were an 
 happy thing, as wise p Euripides hath it, if we could buy children with gold 
 and silver and be so provided, sine mulierum congressu, without women's 
 company; but that may not be: 
 
 "^Orbus jacebit squaUido turpis situ, I " Eartli, air, sea, land eftsoon would come to nought, 
 
 Vanum sine ulllus classibus stabit mare, The world itself should be to ruin brought," 
 
 Alesque coelo deerit et sylvis fera." | 
 
 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 "^Jacobus de Voragine, 
 
 1. Res est ? hahes quce tueatur et augeat. — 2. Non est? habes quoe qucerat. 
 — 3. Secundm res sunt 1 felicitas duplicilur. — 4. Adversce sunt ? Consolatur, 
 adsidet, onus participat ut tolei-abile fiat. — 5. Domi esi soliludinis tcedium 
 peUit. — 6. Foras] Dlscedentem visu prosequitur, absentem de^iderat, redeun- 
 tern Iceta excipit. — 7. Nihil jucundum absque societate : Nulla societas mairi- 
 monio stuivior. — 8. Vinculum conjugalis charitatis adamantinum. — 9. Accres- 
 cit dulcis afiinium turba, duplieatur numerus parentum, fratrum, sororum, 
 nepolum. — 10. Pulchra sis prole parens. — 11. Lex Mosis sterilitatem matri- 
 monii execratur, quanta amplius ccelibatum? — 12, Si natura pcenam twn 
 effugit, ne voluntas quidem effagiet. 
 
 1. Hast thou means? thou hast none to keep and increase it. — 2. Hast 
 none? thou hast one to help to get it. — 3. Art in prosperity? thine happiness 
 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'U 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 
 of conjugal love is adamantine. — 9. The sweet company of kinsmen increaseth, 
 the number of parents is doubled, of brothers, sisters, nephews. — 10. Thou 
 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 wiU 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 
 comuto by an unchaste wife, and shalt bring up other folks' children, instead 
 of thine own. — 1 1. 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 uxore esse po^semus, omnes careremus ; Sed quoniam sic est 
 saluti potius publico quam voluptati consulendum. P Beatum foret si liberos auro et argento niercari licc 
 1 Seneca. Hyp. 'Gen. ii. Adjutorium simile, JSc. 
 
634 Love-MelancTwly. [Part. 3. Sec. t 
 
 So Siracides himself speaks as mucli 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 ? 
 
 Tilstem juventaoi solve : nunc luxus rape, 
 Etfandc habenas, optimos vitaj dies 
 Effluere prohibe. 
 
 " Why dost thou lie alone, let thy youth and be.st days to pass away?" Marry 
 whilst thou mayest, dorisc viventi canities abest morosa, whilst thou art yet able, 
 yet lusty, ^Migecui dicas, tu mi/ii sola places, make thy choice, and that freely 
 forthwith, make no deky, but take thy fortune as it falls. 'Tis true, 
 
 " t calamitosus est qui incident 
 
 In raalaua uiorem, felix qui in bonam," 
 
 'Tis a hazard both ways I confess, to live single or to marry, "^Nam 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, inutuos 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. 
 
 ' Let tbose love now who never loved before, 
 And those who always loved now love the more ; 
 Sweet loves are bom with every opening spring; 
 Birds from the tender boughs their pledges sing," 
 
 " Cras amet qui nunquam amavit, quique amavit, 
 eras amet, 
 Ver novum, ver jam canorum, ver natus orbis est, 
 Vere concordant amores, vere nubuat alites, 
 
 Et nemus coma resolvit, ifcc. • 
 
 Cras amet," &c 
 
 Let him that is averse from marriage read more in Barbarus de re uxor. lib. 1. 
 cap. 1. Lemnius de institut. cap. 4. P. Godefridus de Amor. lib. 3. cap. 1. 
 5'Nevisanus, lib. S.Alex, ab Alexandre, lib. 4. cap. 8. Tunstall, Erasmus' tracts 
 in, laudetn 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 
 remaius, but that according to both their desires, they be happily joined, since 
 it cannot otherwise be helped? God send us all good wives, every man his 
 wish in this kind, and me mine! 
 
 b And Ood that all this world hath ytsrought, 
 Send him his Love tftat hath it so deere bought. 
 
 If all parties be pleased, ask their banns, "tis a match. "Fruitur Rhodanthe 
 sponsa, sponso Dosicle; Rhodanthe and Dosicles shall go together, CUtiphon 
 
 8 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 foun'i a good one. " u £ Grteco Valerius, lib. 7. cap. 7. " To 
 
 many, and not to marry, are equally base." ^ Pervigilium Veneris h vetere poeta. J Domas non potest 
 conslstere sine uxore. Nevl.=anus, lib. 2. num. 18. ^ Nemo in severissima Stoieoram famllia qui non barbam 
 quoque et supercilium amplexlbus uxoris submlserit, aut in ista parte k reliquis dissenserit. Hensius Primiero 
 ^ Quid libentius homo masculus videre debet quam bellam uxorem ? b Chaucer « Condusio Theod. 
 
 Prodro. mi. 9. 1. Amor. 
 
Mem. 5. Subs. 5.] Cure of Love-Melancholy. 625 
 
 and Leucippe, Tbeagines and Chariclea, Poliarclius hath his Argenis, Lysan- 
 der Calista (to make up the mask), '^Fotiturque sua piier Iphis lanihi. 
 
 And TroUus in lust and in quiet 
 Is with Creseidy his own heart sweet. 
 
 And although they have hardly passed the pikes, through many difficulties 
 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 aU with an ^ Epithalamium. 
 
 Felidter nuptis, God give them joy together. ^ Hymen Eymencse, Hymen 
 odes Hymencee ! Bonum factuia, 'tis well done, Haud equidcm sine mente 
 reor, sine numine Divum, 'tis a happy conjunction, a fortunate match, an 
 even couple, 
 
 " Ambo animis, ambo prffistantes vii'ibus, 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, lie as another Cha- 
 rinus or Alcibiades, 
 
 *' k ludite ut lubet et brevi ] " Then modestly go sport and toy, 
 
 Liberos date." 1 And let'.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 Mecaslor natus est Pamphilo pusr. In the 
 meantime I say, 
 
 ** °^Ite, agite, juvenes, ^non mnrmura vestra columbse, I " Gentle youths, go sport yourselves betimes, 
 Cracbia, non hederie, neque vincant oscula conchiE." Let not the doves outpass your murmurings, 
 
 I Or ivy-clasping aitns, or oyster kissings." 
 
 And in the morn betime, as those ° Lacedaemonian 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 
 Felicem sobolera, Venus dea det tequalem amorem 
 Inter vos mutub ; Saturaus durabiles divitias, 
 Dormire in pectora mutud amorem in&piantes, 
 Et desiderium I " 
 
 Even all your lives long, 
 
 " P Contingat vobis turturum Concordia, I *' The love of turtles hap to you, 
 
 Coz'nicul^e vivacitas " 1 And ravens' years still to renew." 
 
 Let the Muses sing, (as he said;) the Graces dance, not at their weddini/s 
 only, but all their days long ; " so couple their hearts, that no irksomeubss 
 or anger ever befal them: let him never call her other name than my joy, 
 my light, or she call him otherwise than, sweetheart. To this happiness of 
 theirs, let not old age any wMt detract, but as their years, so let their mutual 
 love and comfort increase." And when they depart this life, 
 
 " Because they have so sweetly llv'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, 
 Kulla dies unquam memori vos eximet Eevo." 1 
 
 Atque hsec de amore dixisse sufficiat, sub correctione, '' quod ait ille, cujusque 
 melius sentientis. Plura qui volet de remediis amoris, legat Jasouem I'raten- 
 sem, Arnoldum, Montaltum, Savanarolam, Langium, Valescum, Crimisonum, 
 
 d Ovid. ® Epist. 4. 1, 2. Jucundiores multo et suaviores long^ post molestas turbas amantium nuptis 
 f Olim meminisse juvabit. s Quid expectatis, intus fiunt nuptiaB, the music, guests, and all the good ciiecr 
 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 unde ne virgo redeat, marite, cura. 1 Ecclns. 
 
 xxxix. 14. " Galeni EpithaL " q noctem quater et quater beatam. "Theocritus, idyl. 18, PErasm. 
 Epithal. F. JEgidij, Nee saltent mode sed duo eharissima pectora indissolubili mutug3 benevolentiie nodo 
 corpulent, ut nihil unquam eos incedere possit irae vel ta^dii. Ilia pei-petuo nihil audiat nisi, mea lux : ille 
 vicissim nihil nisi, anime mi : atque huic jucunditali ne senectus detrahat, imo potius aliquid adaugcat. 
 * " Happy both, if my verses have any charms, nor shall time ever detract from the memorable example ut 
 your lives." ' Kornmannus de Lnea amoris. 
 
 " Good morrow, master bridegroom, and mistress 
 JIany fair lovely bernes to you betidel [biida 
 Let Venus to you mutual love procure, 
 Let Saturn give you riches to endure. 
 Lonff may you sleep in one anothci-'s arms, 
 Inspiring sweet desire, and free from harms." 
 
 " Concordes quoniam vixere tot annos, 
 
 Auferat hora duos eadem, nee conjugis usquam 
 Bustasuffl videat, nee sit tumulandus ab ilia." 
 
626 Love'31elancholy, [Part- 3. Sea 3. 
 
 Alexandrum Benedictum, LoAirentiumj Valleriolam, h Poetis Nasonem^ h 
 nostratibus Chaucerum, &c.j witli wliom I conclude. 
 
 s 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 mtreat or make diminution. 
 Of my language^ that I you beseech: 
 But now to purpose of my rather speech. 
 
 SECT. III. MEMB. T. 
 
 SuBSECT. I. — Jealousy, its Equivocations, Namie, Definition, Extent, several 
 kinds; of Princes, Parents, Friends. In Beasts, Men: before mwrriage, 
 as Co^ivals; or after, as in this place. 
 
 Valescus de Tarantd, cap. de Melancliol. -.Elian Montaltus, Felix Platerus, 
 Guianerius, put jealousy for a cause of melancholy, otters for a symptom; 
 because melancholy persons amongst these jDassions 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, nan 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 wiULngly 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. 
 
 Jealousy 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 enj oy 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 ^ ScaUger 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 ccena iEschintts, 
 Neque servulonim quispiam qui adversum ierant?" 
 
 A.S 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 niiscany, do amiss, or any way discredit, disgrace (as Vives notes) or 
 endanger themselves and us." ° -ffigeus was so solicitous for his son Theseus 
 (when he went to fight with the Mmotaur), of his success, lest he should be 
 foiled, ^ Prona est thnori 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 took of Trollns and Cresseid. t In his Oration of Jealousy, put out by Fr. Sansavin, 
 
 '^ Benedetto Varchi. ^ Exercitat. 317. Cum metulraus ne amatse rei exturbemur possessione. yZelus 
 de forma est invidentia species ne quis fbrma qiiam amamus fruatur. * 3 de Anlraa. ^ " Has 
 
 not every one of the slaves that went to meet him returned this night from the supper?" bR.de Anima. 
 Tangimur zelotypia de pupillis, liberis charisque curse nostra concreditis, non de forma, sed ne male sit iia, 
 »ut ne nobis sihique parent ignominiam. " Hutarch. d Seneo. in Here. fur. 
 
Mem. 1. Subs. 1.] Jealousy of Princes. 627 
 
 fond mofcliers in their children's, lest if absent tbey sbould be misled or sick, 
 and are continually expecting news from tliem, bow 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 metaphor, to show the cai-e and solicitude they have of them. Although 
 some jealousies express 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 brookhis eldest son, inde simultates,plerumque contentiones 
 el inimicititB; 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 
 ofisnded. ^ Omnisque poteslas impatiens consortis erit: "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, "Hhat killed all his emulatora." Saul envied David j 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 ' Constantino, 
 " and for that cause flung 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." "^Niobe, 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, zVj 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, ifec, as 
 Phalaris, Dionysius, Periander held theirs. For though fear, cowardice, and 
 jealousy, in Plutarch's opinion, be the common causes of tyranny, as in ISTero, 
 Caligula, Tiberius, yet most take them to be symptoms. For "° what slave, 
 what hangman (as Bodine well expresseth this passion, I. 2. c. 5. de rep.) can 
 so cruelly torture a condemned person, as this fear and suspicion? Fear of 
 death, infamy, torments, are those furies and vultures that vex and disquiet 
 tyrants, and torture them day and night, with perpetual terrors and afirights, 
 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, SDanaeus Aphoris. polit. semper metunnt ne eorum auctoritaa minuatur. 
 
 t Belli Neapol. lib. 5. i Dici non potest quam tenues et infirtnas causas habent ma-roris et suspicionis, et 
 hie est morbus occultns, qui in familiis principum regnat. kOmnes smulos interfecit. Lamprid. 
 
 IConstant. agricult. lib. 10. c. 5. Cyparissas Eteoclis flliae, saltantes ad emnlationem dearum in putcum 
 demolitae sunt, sed terra miserata, eupressos inde produxit. ^ Ovid. Met. ^ Seneca. *• Quia 
 
 autem carnifex addictum supplicio crudelius afficiat, quam metus ? Metus Inquam mortis, infamise, cruciatus, 
 sunt illffl ultrices furiae quiK tyrannos exagitant, &e. Multo acerbius sauciant et pungunt, quam crudelea 
 omiui serroa vinctos fusUbus ac tormentis exulcerare possunt. 
 
628 
 
 Love-Melancholy. 
 
 [Part. 3. Sec. 3. 
 
 outrages ; PSelimus killed Kormitus his youngest brotlier, five of his nephews, 
 Mastapha 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 ordinaiy thing 
 amongst them, to make away their brothers, or any competitors, at the firtt 
 coming to the crown : 'tis all the solemnity they use at their fathers' funerals. 
 What mad pranks in his jealous fury did Herod of old commitin Jewry, when he 
 massacred all the children of a year 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. They 
 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 1 It is a wonder to read that strange 
 suspicion, wMch Suetonius reports of Claudius Cffisar, and of Domitian, they 
 were afraid of every man they saw : and which Herodian of Antonius 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 all that he- 
 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, tor the love tbey bare to him." When Alexander in his 
 fury had made Clitus his dear friend to be put to death, and saw now (saith 
 ^Curtius) an alienation in his subjects' 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 afibrd us many notable examples. ^ Henry the 
 Third of France, jealous of Henry of Lorraine, Duke of Guise, anno 1588, 
 caused him to be miirdered 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 Richard the Second, so long as he Uved, 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 his suspicious father, after some speeches 
 and protestations, which he had used to that purpose. Perpetual imprison- 
 ment, as that of Robert ''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 aU 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 : 
 
 "dHis 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 whereon his greatness stands, 
 Is held of all our hearts, and all our hands." 
 
 J^.Lonicerus, To. 1. Turc. hist. c. 24. 9 Jovius vita ejus. >■ Knowles. Busbequius. Sand.foI.S2. 
 
 Nicephorus, lib. 1 1. e. 46. Socrates, lib. 7. cap. 35. Keque Valens alicui pepercit qui Theo cognomine 
 Tocaretur. t Alcxand. Gaguin. Muscov. hist, descrip. c. 6. " D. Fletcher, timet omnes ne insidiK essent/ 
 nerodot. 1. 7. Maximinus invisum se sentiens, quod ex inflmo loco in tantam fortunam venisset moribus 
 ac genere barbarus, metuens ne natalium obscuritas objiceretur, omnes Alexandri prasdecessovis ministros 
 ex aula ejeclt, pluribus interfectis, quod moesti essent ad mortem Alexandri, insidias inde metuens. ^ Lib. 
 s. tanquam feraj sohtudine vivebant, terrentes alios, timentes. ^Serres, fol. .'56. ''Keap belli, lib. ■'i. 
 nulhprorsnshomini fidebat, omnes insidiarisibiputabat. " Camden's Remains b Mat Paris "K.T. 
 notis m blason jealouwe. d Daniel, in his Panegyric to the king. 
 
Mem. 1. Subs. 1.] Jealousy of Beasts. 629 
 
 But T rove, I confess. Tliese equivocations, jealousies, and many such, wliioh 
 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, buUs, &c., are jealous as well as men, and as much moved, for 
 fear of communion. 
 
 '*fGrege pro toto bella jwvenei, 
 Si conjugio timuere suo, 
 Poscunt timidi praslia cervi, 
 £t mugitus dant concept! signa furaris." 
 
 ''In Venns' cause what mighty hattles make 
 Your raving bulls, and stirs for their 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, 
 aliura 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, Eegnum non capit duos. R. 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 The jealous swanne a^uinst his death that singeth. 
 And eke the owle that of death bode britigeth. 
 
 '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 agilatus, 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 
 Mai-tyr's authority be authentic, legal. Babylonicts, lib. 3. you shall have a 
 strange tale to that purpose confidently related. Another story of the 
 jealousy of dogs, see in Hieron. Fabricius, 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 cb '^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 effect.s, 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. 
 " ° Laceral lacertum Largi mordax Memnius. Memnius the Homan (as Tully 
 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 sei-vice : " No more (saith he) but to speak in his behalf, 
 
 '3. de anima, cap. de zel. Animalia qua!clam zelotypia tanguntnr, nt olores, colnmbs, galli, tauri, &c. ob 
 metum communiouis. f Seneca, BLib. 11. Cynoget. h Chaucer, in his Assembly of Fowls. 
 
 i Alderoyand. k Lib. 12. 1 Sibi timens circa res venereas, solitudines amat quo solus sola foemina 
 
 fruatur. mcrocodili zelotypi et uxorum amantissimi, &c. "Qui dividit agrum conimunem ; indo 
 
 dcducitur ad amantes. ° lirasmus, chil. 1 . cent. 9. adag. 99. P Ter. £un. Act. 1. sc. I . Munus nostrum 
 oraato verbis, et istum semulum, quoad poteris, ah ea pellito. 
 
630 Love-Melancholy. [Part. 3. Sec. 3. 
 
 and to drive away his co-rival if he could." Constantine, in the eleventli 
 book of his husbandi-y, cap. 11, hath a pleasant tale of the pine-tree; "islie 
 was once a fair maid, whom Pineus and Boreas, two co-rivals, dearly sought; 
 but jealous Boreas broke her neck, &c. And in his eighteenth chapter he 
 teUeth another tale of ""Mars, that in his jealousy slew Adonis. Petronius 
 calleth this passion amantium furiosam cemulationem, a furious emulation; 
 and their symptoms are well expressed by Sii- Geoffrey Chaucer in his first 
 Canterbiiry 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. 
 
 "STu mihi vel ferro pectus, vel perde veneno, 
 A domina tantum te modo telle mea : 
 
 Te sociura vitffi te corporis esse licebit, 
 Te dominum admitto rebus amice meis. 
 
 Lecto te solum, lecto te deprecor uno, 
 Rivaleni possum non ego ferre Jovem." 
 
 "Stab me with 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, 
 
 1 ever use thee shall. 
 spare my love, to have alone 
 
 Her to myself I crave, 
 Nay, Jove 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 owi] 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, mischances, 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 de la 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 themselves. Allure- 
 ments from time, place, persons, bad usage, causes. 
 
 AsTfiOLOGERS 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 wiU be 
 jealous or no, and at what time, by direction of the significators to their several 
 promissors : their aphorisms are to be r-ead in Albubator, Pontanus, Schoner, 
 Junctine, <fec. Bodine, cap. 5. meth. hist, ascribes a great cause to the country 
 or clime, and disoourseth 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. And in 
 ^Italy some account them of Piacenza more jealous than the rest. In "Ger- 
 
 1 Pinus puella quondam fuit, <tc. "^ Mars zelotypus Adonidem interfecit. »R. T. tlSam. i. n. 
 
 »i_Blazon of Jealousy. x Mulierum conditio misera ; nuUam lionestam crednnt nisi domo conclusa 
 
 vlvat. y Fines Morison. ^JSomen zelotypias apud ietos locum non habet. lib. 3. e. 8. 
 
Mem. 1. Subs. 2.] Causes of Jealousy. 631 
 
 many, France, Britain, Scandia, Poland, JMuscovy, they are not so troubled 
 with this feral malady, although Damianus \ Goes, which I do much wonder at, 
 in his topography of Lapland, and Herbastein of Russia, against the stream of 
 all other geographers, would fasten it upon those northern inhabitants. Alto- 
 niarius 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 fi'om home, glide on the ice, such is their harmless Hberty, and 
 lodge together abroad without suspicion, which rash Sansovinus an Italian 
 makes a great sign of unchastity. In Prance, 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: aad as '^Bodine observes, Uh. 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 teUeth, 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 
 Eu,sebius, taxeth Licinius the emperor for a decree of his made to this effect, 
 Jubens ne viri simul cum mulieribus in ecclesid interessent: for being prodi- 
 giously naught himself, aliorum naturam ex sua vitiosd mente 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 absitlascivia, and 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, heU 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, supersti.ion, 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 ncqne falvus aper media tarn fulvus in ira est, [ ** Tiger, boar, bear, viper, lioness, 
 
 Fnlmineo rapidos dum rotat ore canes, I A woman's fniy cannot express." 
 
 Kec leo," &c 1 
 
 ^Some say red-headed women, pale-coloured, black-eyed, and of a shrill 
 voice, are most subject to jealousy. 
 
 '*S High colour in a woman choler shows, 
 Kaught are they, peevish, proud, malicions; 
 But worst of all, red, shrill, and jealous." 
 
 » Fines Moris, part. 3. cap. 2. b Busbequims. Sands. " Prte amore ct zelotypia s»pius insaniunt. 
 
 d Australes ne sacra quidem publica fieri patiuntar, nisi uterqne sexus pariete medio dividatuv : et quum in 
 Angliam inquit, legationis causa profectus essem, audivi Mendozara legatum Hispanianim dicentem turpe 
 esse viros et fceminas in, &c. ^ Ideo : mulieres praterquam quod sunt infid%, suspicaces, inconstantes, 
 insidlosEB, simulatrices, superstitiosae, et si potentcs, intolcrabiles, amore zelotypae supra modum. Ovid. 2, 
 da art. fBarteUo. BE.T. 
 
632 Love-Melancholy. [Part. 3. Sec. 3. 
 
 Comparisons ai-e 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 ^NevisanW 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, an suum cuiqve 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 Gallus hath elegantly expressed this 
 himiour in an epigram to his Lychoris. 
 
 " Jamque alios juvenes aliosque requirit amores. 
 Me vocat imbellem decrepitumque senem," &c.i 
 
 For this 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, 
 
 She was young and he was oldj 
 
 And therefore hef eared to be a cuckold, 
 
 And how 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. ^ Tarn 
 apta nuptiis quam hruma messibus, as welcome to a young woman as snow in 
 harvest, saith Nevisanus: Et si ca pis juvenculum, faciei 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-flineas Sylvius, epist. 38. seconds 
 hiai), but to old men most treacherous : they had rather mortem amplexarieT, 
 lie with a corse than such a one : ^ Oderunt ilium pueri, contemnuntmulieres. 
 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, licentiuspeccant, "^asNevisanus holds, when a woman thinks 
 her husband watcheth her, she will sooner offend, '^ Liberius peccant, etpudor 
 
 h Lib. 2. num. 8. ranlier otiosa facile prfesumitur luxuriosa, ct SEepe zelotypa. i" And now she requires 
 other youths and other loves, calls me an imbecile and decrepit old man." k Lib. 2. num. 4. 1 Quum 
 omnibus infideles foeminffi, senibus intidelissimas. ™ Jlimnemus. n yi^ aliqua non impudicfl, et 
 
 quam non suspectam merito quis habeat. " Lib. 5. de aur. asino. At ego misera patre meo scniorem 
 
 niantum nacta sum, eundem cucurbita calviorem et quovis puero pumiliorem, cunctam domum seris et 
 catcms obditam custodientem. PChaloner. « Lib. <t. n. 80. "^ Ovid. 2. de art. amandi. 
 
Mem. 1. Subs. 2.] Causes of Jealousy. 633 
 
 omnis abest, rough handling makes them worse : as the goodwife of Bath in 
 Chaucer brags, 
 
 In his own grease I made himfrie 
 For angei' and for very jealousie. 
 
 Of two extremes, this of hard usage is the worst. 'Tis a great fault (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 
 hatch eggs by turns, they do all women's offices : Cselius Rhodiginus, ant. led. 
 lib. 6. cap. 24. makes mention of a fellow out of Seneca, "that was so besotted 
 oil 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. We 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, thex-e'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 come whither, when she will, they give consent. 
 
 "Here, take my rauff, and, do jovl hear, good man; I " ^poselt pallam, redimicula, inaures; 
 
 Kow give me pearl, and carry yon my fan," &c. Curre, quid hie cessas ? vulgo vult ilia vidcri, 
 
 1 Tu pete lecticab" 
 
 many brave and worthy men have trespassed in this kind, multosforhs claros 
 domestica hcec destruxit iitfamia, and many noble senators and soldiers (as 
 ^Phny notes) have lost their honour, in being uxorii, so sottishly ovei'ruled 
 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. 
 
 " If thon "be atsent long, thy -wife then thinlcs, 
 Th' art drunk, at ease, or with some pretty minx, 
 'Tis well with thee, or else heloved of some, 
 WhUst 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 aU 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. ''Por 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." Especially 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, 
 ntaves per vices incubant, fiQ. ^Exiturus fascia uxoris pectus alligabat, nee momento prffisentia ejus 
 
 carere poterat, potumque non hauriebat nisi praggustatum labris ejus. ^ Chaloner. ^ Panegyr. Trtyano. 
 ^Ter. Adelph. act. 1. see. 1. "^Fab, Calvo. Ravennate interprete. bDum rediero domum meam 
 
 habitabis, et licet cum parentibus habitet ac mea peregrinatione; earn tamen et ejus mores observabis uti 
 ah^entia viri sui probe degat, nee alios yiros cogitet aut quadrat. *^ Foemina semper custode eget qui se 
 
 pudicam contineat ; suapte enim natura ncquitiaa insicas habet, quas nisi indies compriiuat, ut arborcs 
 stuloues emittunt, &c. 
 
 "* Uxor si cessas amare te cogitat 
 
 Aut tete amari, aut potare, aut animo obsequi, 
 Et tibi bene esse soli, quum sibi sit male." 
 
634 
 
 L<yo&-Mdancholy. [Part- ^ ^ec. S. 
 
 their hiTsbands tarry too long abroad upon unnecessary business, well they may 
 suspect : or if they run one way, their wes at home will fly out another, Qmd 
 pro quo. Or if /resent, and give them not that content which they ought, 
 ^Frimum ingraL, mox inviscB nodes qum ver somnum transiguntur, they 
 cannot endure to lie alone, or to fast long. ^Peter Godefridus, 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 m 
 the passion week, but for his pains she set a pair of horns on his head. Such 
 another he hath out of A.bstemiu.s, one persuaded a new married man 'to 
 forbear the three first nights, and he should all his Metime after be fortunate in 
 cattle," but his impatient wife would not tariy 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 
 he was young and rich, genis gratus, corpore glabellus, arte multiseius, etfor- 
 tund opulentus, like that Apollo in *? Apuleius. The first night, having liber- 
 ally taken his hquor (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 
 when 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 Festus or Pollux, came cold to bed, and would tell 
 her stilf what he had done, she did not much regard what he said, &c. "^Bhe 
 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 
 feslivas 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 wiU pity them, saith 
 Neander, or be much offended with such wives, si deceptw prius virosdecipiant, 
 et cornutos reddaiit, if they deceive those that cozened them first. A lawyer's 
 wife in '^Aristsenetus, because her husband was negligent in his business, 
 quando lecto danda 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 and leave his own, I'U have an orator shall 
 plead 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 Vulcan, 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. ^Zis est cumformd magtia pudicir 
 tice, beauty and honesty have ever been at odds. Abraham was jealous of his 
 wife because she was fair : so was Vulcan of his Venus, when he made her 
 creaking shoes, saith ""PhUostratus, ne mwcharetur, sandalio scUicet deferenfe, 
 that he might hear by them when she stirred, which Mars indigneferre, "was 
 not well pleased with. Good cause had Vulcan to do as he did, for she was no 
 
 d Heinsius. eUxor cnjusdara nobilis qnum debitum raaritale sacra passionis hebdomadanon obtineret, 
 alterum adiit. f Ne tribus prioribus noctibus rem haberet cum ea, ut esset in pecoribus fortunatua, ab 
 
 ixxore moras impatiente, &c. KTotam noctem bene et pudice nemini molestus dormiendo tranaegit; 
 
 'mane autem quum nullius conscins facinoris sibi esset, et inertias puderet, audisse se dicebat cum dolore 
 calculi solere earn conflictari. Duo prEEcepta juris und nocte expressit, neminem iKserat et honeste vixerat, 
 sed an suum cuique reddidisset, quseri petevat. Mutius opinor et Trebatius hoc negassent, lib. 1. h Allerius 
 loci eniendationem serio optabat, quern curruptum esse ille non invenit. i Such another tale is in Neander 
 de Jocoseriis, his fii-st tale, k Lib. 2. £p. 3. Si pergit alienis nesrutns operam dare sui negligeus, erit alios 
 in ilii orator qui rem meam agat. lOvid. rara est Concordia iurma: atque pudicitiee. mEpist. 
 
 u C^uod stridcret ^us calceamentum. 
 
Mem. 1. Subs. 2.] Causes of Jealousy. 635 
 
 honester than she should be. Your fine faces have commonly this fault ; and 
 it is hard to find, saith Fi-ancis 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 too?" 
 
 " "^ Saspe etenim oculuit pictfi sese hydra sab herbS, 
 Sub specie forma?, incauto se sffipfe marito 
 Kequam animus vendlt," 
 
 He that marries a wife that is snowy fair alone, let him look, saith ^Barbaras, 
 for no better success than Yulcan had with Venus, 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, ua- 
 pleasing in those parts which women most afiect, 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 thiuk 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 afiect him, or be not so kind and loving as 
 she should, she certainly loves some other man better than himself 
 . ''Nevisanus, lih. i. 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 i-eason 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 docui, quo posset ludere pacto I " Wretch as I was, I taught her bad to be, 
 
 Custodes, ebeu 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. 
 
 "S 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 *Vives truly observes; and such like accidents or 
 occasions, proceeding from the parties themselves, or others, which much ag- 
 gravate and intend this suspicious humoxu-. 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 mullitudo peccantium are great motives) though 
 their own wives be never so fair, noble, virtuous, honest, wise, able, and well 
 given, they must have change. 
 
 *"^Qui dum legitirai junguutur foedere lecti, 
 Virtute egregiis. facieque domoque puellis, 
 Scorta tamen, fcedasque lupas In foruice quaerunt, 
 Et per adulterium nova carpere 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 aliena 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, lib. 1 , 
 
 ■cap. 5. <lCum sterilessunt, ex mutatione viriseputant concipere. 'TibuHus, eleg. 6. ^ Wither's Sat. 
 * 3 de Anima. Crescit ac decrescit zelotypia cum personis, locis, temporibus, negotiis. i^ Marullus, 
 
 *TibuJlus,Epig. 
 
 '* Who being match'd to wives most virtuous. 
 Noble, and fair, fly out lascivious." 
 
636 Love-Melancholy. [Part. 3. Sec. 3. 
 
 that •'"' stolen waters be more pleasant:" or as YiteUius the emperor was 
 wont to say, Jucundiores amores, qui cumpericulo habentur, like 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. 
 
 "^ Asplce ut in codo moddsol, modS luna ministret, I " As sun and moon in lieaven change their coarse, 
 Sic etiam nobis una puella param est." I So they change loves, though often to the worse." 
 
 Orthat 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 leavintT 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. ''Neptune saw by chance that Thessalian Tyro, Eunippins' 
 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 rapuitthut Trazenian Anaxa, Antiope, and now being old, Helen, 
 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 Jupiter 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. 
 
 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, probitas, fides, 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 
 time, they might be all engraven in one ring, we may truly hold of chaste 
 potentates of our age. For great personages wiU familiarly run out in this 
 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 columb.'E, j " 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. i. prob- 19.), as Galba, Otho, Domitian, and remarkable 
 Csesar amongst the rest. ^ Urbani senate uxores, mcechum calvum adducimus; 
 besides, this bald Csesar, saith Curio in Sueton, was omnium mulierum vir ; 
 lie made love to Eunoe, queen of Mauritania; to Cleopatra; to Posthumia, wife 
 to Sergius Sulpitius ; to LoUia, wife to Gabinius ; to TertuUa, 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 fwminis se jwngendi. 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, hut 
 
 y Prov. ix. 17. ^ rropert. eleg. 2. ^ Ovid. lib. 9. Met. Pausanias Strabo, quam crevit imbriT)U8 
 
 byeraalibus. Deianiram suscipit, Herculem nando sequi jubet. b Lucian, torn. 4. •^Plutarch, 
 
 dcap. V. 8. ^seueca. f Lib. 2. cap. 23. 8 Petronius, CataL bsueton. 
 
Mem. 1. Subs. 2.] Causes of Jealousy. 637 
 
 seventeen alone lawfully begotten. 'Philippus Bonus left fourteen bastards, 
 Lorenzo de Medici, a good prince and a wise, but, saith 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 tibi nunc Dido cernenti 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 1 when, 
 as Mile's wife, she dotes upon every young man she sees, or, as "Martial's 
 
 8ota, deserto sequitur Cliium rnaritn, " deserts her husband and follows 
 
 CUtus.'' 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 
 frait: 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, " 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 mamis, sic or a ferehat, how neatly he did wear his 
 clothes! P 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 saniem,totus ut hircus olet, 
 he is a rammy fulsome fellow, a goblin-faced fellow, he smells, he stinks, Et 
 
 cmpas simul alliumque ructaf si quando ad thalamum, &c., how like a 
 
 dizzard, a fool, an ass, he looks, how like a clown he behaves himself ! "she 
 will not come near him by her own good will, but wholly rejects him, as Venus 
 did her fuliginous Vulcan, at last. Nee Dens hunc mensd, Dea nee dignata 
 cubili est.^ So did Lucretia, a lady of Sense, after she had but seen Euryalus, 
 in Eurialum tota ferebatur, domum reversa, &c., she would not hold her eyes 
 
 off him in his presence, ^lantum egregio decus enitet ore, and in his absence 
 
 could think of none but him, odit virum, she loathed her husband forthwith, 
 might not abide him : 
 
 " ^ Et cOTijngalis Eegligens tori, vivo I " All against the laws of matrimony, 
 
 Preesente, 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 his 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 still pranks up herself beyond 
 
 i Pontus Heuter, vita ejus. kLib. 8. Flor. hist. Dux omnium optimus et sapientissimus, sed in re venerea 
 prodjgiosus. IVitaCastruccii. Idem uxores maritis abalienavit. "'Seselius, lib. 2 de Repub. Gal- 
 
 lomra. Ita nunc apud infimos obtinuit hoc vitium, ut nullius ferfe pretii sit, et ignavus miles qui non in 
 scortatione maximfe excellat, et adulterio. " Virg. Mn. i. " What now must have been Dido's sensations 
 when she witnessed these doings?" »Epig. 9. lib. 4. PVirg. 4. jEn. ^SecundussyL r<.^„a 
 belches out the smell of onions and garUc." »^neas Sylvius. t "Neither a god honoured him with 
 
 nis table, nor a goddess with her bed." "^ Virg. 4. ^n. " Such beauty shines in his graceful features." 
 
 0. Grseco Simonides. yCont. '2. ca. 38, Oper. subcis. mulieris liberius et familiarius communicantis cum 
 omnibus licentia et immodestia, sinistri sermonia et suspicionis matunam viro prsebet. 
 
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 playa, 
 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 tandem faciei transcendere melas;" more especially 
 when he shall take notice of their more secret and sly tricks, which to cornute 
 their husbands they commonly use (dum ludis, tudos haec tefacit), 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 officious, wiU 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 
 Jocundo's wife in ''Ariosto, when her husband was to depart), and yet arrant, 
 &c., they care not for him. 
 
 * Ayeme, the thought (quoth she) makesmeso'fraidj 
 That scarce the breath abideth in my breast; 
 Feace, 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 anns, 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. 
 
 '* His chaste and yoke-fellow he found 
 Yok'd with a knave, all honesty neglected, 
 Ihe 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 rather see hanging on a gallows, and 
 swear they love him dearer than their own lives, whose soul they would not 
 ransom for their little dog's;" 
 
 " similis si permutatio dctur, 
 
 Morte viri cupiunt animam servare cateUse." 
 
 Many of them seem to be precise and holy forsooth, and wiU go to such a 
 ^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 have 
 her go, she feigns herself sick, ^Et simulat subitd co)idoluisse 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. 'In 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 
 
 ^ Voces libersB, oculorum colloquia, contractationes parum verecundse, 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, quem in cruce, si fieri posset, deosculari velit : iUiusvitam 
 chariorem esse sua jurejurando afflrmat : quem certe non redimeret anima catelli si posset. *Adeunf 
 
 templura ut rem divinam audiant, ut ipsas simulant, sed vel ut monachum fratrem, vel adultemm lingua, 
 oculis, ad libidinem provocent. f Lib. 4. Num. 81. Ipsffi sibi persuadent, quod adulterium cum principe 
 vel cum praisule, non est pudor, nee peccatum. ff Deum rogat, non pro salute mariti, fllii, cognati vota 
 Buscipit, sed pro reditu moechi si abest. pro valetudlne lenonis si ssgrotet. h TibuUus. i Goi-tardus 
 
 Arthus, descrip. India Orient. Linehoften. k Garcias ab Horto, hist. lib. 2. cap. 24. Daturam herbara 
 
 vocat et describit, tam proclives sunt ad venerem mulieres ut virus inebrient per 24 horas, liquore quodaul, 
 ut nihil videant, recordentor, at dormiant, et post lotiouem pedum, ad se restiluunt, &a. 
 
Mem. 1. Subs. 2.] Games of Jealousy. 639 
 
 sleep for twentv-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 Li via, nan nisiplendnavivectoremtollebat. 
 But as he said, 
 
 " 1 No pen could write, 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 Varchi, 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 apple in 
 his hand, suspected forthwith, more than was, his wife's dishonesty, banished 
 him the court, and from that day following forbare to accompany 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 Uttle 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 circumstance^ of time and 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 swimmeth 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 interiorem palmam amabiliter concutiens, 
 
 " Quod mens hortus habet sumat impunfe licebit. 
 Si dederis nobis quod tuus hortus habet ; " 
 
 with many such, &c., and then as he saith, 
 
 '^Sfie Tnay no while in chastity abide. 
 That is assaid on every side. 
 
 For after a great feast, — '' Vino scepe 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 diink 
 
 as Cyneras with Myrrha, *quid enim Venus ebria curat? The most 
 
 continent may be overcome, or if otherwise they keep bad company, they that 
 
 1 Ariosto, lib. 28. at. 75. "> Lipsius Polit. » Seneca, lib. 2. controv. 8. "Bodicher Sat 
 
 P Sittmg close to her, and shaking her hand lovingly." 9 Tibullns. r " After wine the mistress Is 
 
 oiten unable to distmguish her own lover." = Epist. 85. ad Uceanum : Ad unius bora; ebrietatem nudat 
 lemora, quse per sexcentos annos subrietate 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 quKstus gratia matrimonium corrumpit, 
 Alia peccans multas vult morbi habere socia3.' 
 
 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 sohcitors 
 idle persons that frequent their companies, it may give j ust 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." ''Kommannus make,s 
 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, nan prcesumitur ei dicere, Pater 
 noster, 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 
 cUmb 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. 
 
 Sdbsect. I. — Symptoms of Jealousy, Fear, Sorrow, Suspicion, strange Actions, 
 Gestures, Outrages, Locking up, Oaths, Trials, Laws, ^c. 
 _ Of all passions, 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 
 Ijroduceth. 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 pacis, as " Chrysostom observes ; and though they be 
 rich, keep sumptuous tables, be nobly allied, yet misei-rimi omnium sunt, they 
 are most miserable, they are more than ordinarily discontent, more sad, niliil 
 tristius, more than ordinarily suspicious. Jealousy, saith ''Vives, "begets 
 unquietness in the mind, night and day : he hunts after every word he heai-s, 
 every whisper, and amplifies it to himself (as all melancholy men do in other 
 matters) with a most unjust calumny of others, he mismtei-prets everything is 
 said or done, most apt to mistake or misconstrue," he pries into every corner, 
 foUows close, observes to a hair. "lis proper to jealousy so to do, 
 
 *'Pale hag, infernal fury, 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 
 
 tranSw"*™' ^/4™°' ?f' ^} H"^ conflrmatiE, audaces et confldentes sunt. Ubi seme! vcreeundlieliniitra 
 SciSm to !.-..„ w ■ * ' }-^^- ^?^\ "' ^t'" "!,*"S^^ ""^ '" "'■«*'' her marriage vow, a wish to have 
 ^t iZ lli ?™ r,L • ° <=™ntenance actuates others." 7 De miser. Curialium. Aut Ilium cum ea invenics, 
 
 b 3 de An C Omnf ■ '^'"'- '*■ "" ^"■8- * """• ^'- *° <=• "■ «™- ^=^1^* ™>'g"is affluunt divitiis, ilc, 
 
 .o J ae ADima. Omnes voces, auras, omnes susurros captat zelotypus, et aniDliflcat amid ie cum iniauiii- 
 emia de smgulis calumnia. Maxima suspiciosl, et ad pejora credeudmi procures. ^ 
 
Mem. 2.] Symptoms of Jealousy. C41 
 
 will sometimes sigh, weep, sob for anger, Nempe suos imhres et'iam isU 
 tonUrua 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 strangei's only, but brothers and sisters, 
 father and mother, nearest and dearest friends. He thinks with those Italians, 
 
 "Chi non toccaparen.ado, 
 Tocca mai e rado.'* 
 
 And through fear conceives unto himself things almost incredible and impot- 
 sible to be effected. As a heron when she fishes, stiU prying on all sides ; 
 or as a cat doth a mouse, his eye is never off hers ; he gloats on him, on her, 
 accurately 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, affrighted 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 offer to kiss, to dance? &c., a whore, a 
 whore, an arrant whore. All this he confesseth in the poet, 
 
 " d Omnia me teirent, timidus sam, ignosce timori, 
 Et nii^er in tunica sQspicor esse virum. 
 Me Isdit si multd tibi dabit oscnla mater, 
 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 the 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. ^Xonita hovem, 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 ^'isit him, he will never let him be out of his 
 own sight and company, lest, peradveuture, (fee. If the necessity of his 
 business be such that he must go from home, he doth either lock her up, or 
 commit her with a deal of inj unctions 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 supper, or at midnight, and be gone, and 
 sometimes leave his business undone, and as a stranger court his own wife in 
 some disguised habit. Though there be no danger at all, no cause of suspicion, 
 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 inn, 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 orgivehimsatisfaction. It is most strangeto report 
 what outrageous acts by men and women have been committed in this kind, by 
 
 " These thunders pour down their peculiar showers." d I'ropertiua. ** ^neas SiJv. 
 
 2t 
 
 "Each thing affrights me, I do fear. 
 Ah pardon ine my ftar, 
 I doubt a man is hid within 
 The clothes that thou dost wear." 
 
642 Love- Melancholy. [Part. 3. Sec. [ 
 
 women especially, that will run after their husbands into all places and com 
 panies, ^as Jovianus Pontanus's wife did by him, follow him whithersoever h( 
 went, it matters not, or upon what business, raving like Juno in the tragedy 
 miscalling, cursing, swearing, and mistrusting every one .she sees. Gomesiui 
 in his tliird book of the Life and Deeds of Francis Ximenius, sometime arch- 
 bishop of Toledo, hath a strange story of that incredible jealousy of Joar 
 queen of Spain, wife to king Philip, mother of Ferdinand and Charles th( 
 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 ofl 
 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 
 such as they siispect ; as Henry the Second's importune Juno did by Rosa- 
 mond at Woodstock; for she complains in a ''modern poet, she scarce spake, 
 
 " But flies "witli eager fury to my fuce, I So fell she on me in oiitrajceous wise. 
 
 Offering me most unwomanly tli.-graee. [ As could disdain and jealousy devise." 
 
 Look how a tigress, &c I 
 
 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." 
 
 ■' Winds, weapons, flames make not such hurly-hurly. 
 As raving women turn all topsy-mrvy." 
 
 ' k Nulla vis flaiumse tumtdiqaie vcnti 
 Tanta, nee teli metuenda torti, 
 Quanta cum conjux vidunta tiedis 
 Aidet et edit. 
 
 So did j4grippina by Lollia, and Calphurnia in the days of Claudius. But 
 women are suflSciently curbed in such cases, the rage of men is more 
 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, urate sicut vultis, Mahomet in his Alcoran gives this power 
 to men, your wives are as your land, till them, use them, entreat them fail' or 
 foul, as you will yourselves. ^ Mecastor lege durd mvunt mulieres, they lock 
 them still in their houses, which are so many prisons to them, wiU suffer 
 
 nobody to come at them, or their wives to be seen abroad, nee campos 
 
 liceat lustrare patentes. They must not so much as look out. And if they be 
 great persons, they Lave eunuchs to keep them, as the Grand Seignior among 
 the Turks, the Sophies of Persia, those Tartarian Mogors, and Kings of China. 
 I'ufmdes masculos castrant innumeros ut regi serviant, saith'^Eiccius, "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 
 instantly cry otit, 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 
 
 . '-^'I*- ^■"'' f RaWe concepta, cajsariem ahrasit, rraellcecine mirahiliter insultans faciem vihicihus fsedavlt 
 iiDaiucl iAnnal. lii. 12. Prir.cipis mulieiis zelotypiE est in alias mulieres quas suspectas habet, odmit 
 
 msi^paratiile. k Seneca in Medea. 1 Alcoran cap. Bovis, interprete Mcarcio pra:d. c. 8. Confutationi< 
 
 1 lauius. n txpedit. in Siuas. 1. 3. c. 9. " Decern emiuchorunj millia numeran'.ur in reaia famU.a 
 
 qui sQi vant uxores ejus. 
 
Mem. 2.] Symptoms of Jealousy. 643 
 
 for other ministeries) to this purpose sent commonly from Egypt, deprived in 
 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 or 
 carrot sent into them for their diet, but sh'ced, 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, tc 
 visit one another, or go to their baths, are so covered, that no man can see them, 
 as the matrons were in old Rome, lectiea aut selld iectd vectcB, so ^ Dion and 
 Seneca record, Vclatce totce incedunt, which "^ Alexander ab Alexandro i-elatea 
 of the Parthians, lib. 5. cap. 24. which, with Andreas Tiraquellus his com- 
 mentator, I rather think should be understood of Persians. I have not yet 
 said all, they do not only lock them up, seel el 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 adierunt, 
 qui natis statim fie minis naturam consuunt, quoad urince Kcitus ne itnpediatur, 
 easque qiiUTn adoleverint sic consutas in matrimonium collocant, ut sponsi prima 
 aura sit conglutinatas puellce orasfirro inlerscindere. In some parts of Greece 
 at this day, like those old Jews, they will not believe their wives are honest, 
 nisi pannum menstruatum prima noUe videant : our countryman "^Sands, in 
 his peregrination, saitli ic is severely observed in Zazynthus, or Zante ; and 
 I.eo Afer in his time at Fez, in Africa, nan credunt mrgiuem esse nisi videant 
 sanguineani mappam ; si non, ad parentes inidore 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 menibrana, called Hymen, 
 which Laurentius in his anatomy, Columbus, lib. 12. cap. 16. Capivaccius, 
 lib. 4. cap. 11. de uteri affectibus, Vincent, Alsarius Genuensis, qucesit. nied. 
 cent. 4. Hieronymus Mercurialis, consult. Ambros. Parens, Julius Ctesar Clau- 
 dinus, Respons. 4. as that also de ^ruptura veiiarumut sanguis fluat, copiously 
 confute; 'tis no sufficient trial they contend. And yet others again defend 
 it, Gaspar Bartholinus, Institut. Anat. lib. 1. cap. 31. Pincsus of Paris, Alber- 
 tus Magnus de secret, inulier. cap. 9 <fc 10, &c., and think they speak too much 
 in favour of women. 'Ludovicus Boncialus, lib. 2. cap. 2. midiebr. naturalem 
 illam uteri labiorum constrictionem, in qua virginitatein consistere volunt, astriu- 
 gentibus medidnis fieri posse xendicat, et si defioratcB sint, astutm ^mulieres 
 {inquit) nosfallunt in his. Idenn Alsarius Crucius Genuensis iisdemfore verbis. 
 /(fe/a Avicenna, lib. 3. Fen. 20. Tract 1. cap. 47. ^E-hasis, Continent, lib. 24. 
 Rodericus S, Castro, de nat. mul. lib. 1. cap. 3. An old bawdy nurse in ^Aris- 
 taenetus, (like that Spanish Caalestina, ^ qum quinque mille virgines ficit 
 mulieres, totidemque midieres arte sua virgines) when a fair maid of lier 
 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, <fcc. " Fear not, daughter, I'U teach thee a trick to 
 help it." Sed hcec extra callem. To what end are all those astrological ques- 
 tions, an sit virgo, an sit casta, an sit mulier? and such strange absurd trials 
 in Albertus Magnus, Bap. Porta, Mag. lib. 2. cap. 21. in Wecker. lib. 5. de 
 secret, by stones, perfumes, to make them piss, and confess I know not what 
 in their sleep j some jealous brain was the first founder of them. And to what 
 passion may we ascribe those severe laws against jealousy, Nuin. v. 14, Adul- 
 terers, Deut. cap. xxii. v. 22. as amongst the Hebrews, amongst the Egyptians 
 
 P Lib 57 ev 81 1 Semotis !i Tiris flerrant interioritns, alj eorum conspectu imrmmea. ^ Lib. 1. fol. 7. 
 s Diraptiones hymenis sa;pe flunt ii propriis digitis vel ab alus instrumcntis t Idem Ehasis Arab. cont. 
 
 " Ita clause pharmacis ut non possunt coltum exeieere. ^ Qu, et pharmacum prascnbit docttgue. 
 
 y Epist 6 Mcrcero Inter. ^ Barthiii^i. Ludus illi temeratum pudicitias ttiirom mentitls machinis pro 
 
 inLegro'vendere. Ego docebo te qui mulier ante nuptias spoiiso te pi-oUes Tirgincm. 
 
644: Lom-Melanclioly. [Part. 3. Sec. 3." 
 
 (read "Boliemus, I. 1. e. 5. de mor. gen. of the Carfhaginians, cap. 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, mvi-comhurio, buried 
 alive, with several expurgations, &c., are they not as so many symptoms of 
 incredible jealousy 1 we may say the same of those vestal virgins that fetched 
 water in a sieve, as Tatia did in Rome, anno 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 ChunegunJa the wife of Henricus 
 Bavarus emperor, suspected of adultery, insimulata adulterii per ignitos vo- 
 meres illcesa transiit, trod upon red hot coulters, and had no harm : such another 
 story we find in Eegino, lib. 2. In Aventinus and Sigonius of Charles the 
 Third and his wife Eicharda, 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, Kb. 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 Yorkshire), wherein they did use to try maids, 
 ''whether they were honest; when Leucippe went in, suavissimus exaudiri 
 Sonus coepit: Austin de civ. 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 Phaarus 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 
 wives, will beat them till they confess, and if that wiU 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 Pai'thenius, Erot. cap. 10. Camerarius, cap. 53. Jwr. subcis. et cent. 2. 
 cap. 34. Coelia's epistles, Tho. Chaloner de repub. Ang. lib. 9. Ariosto, lib. 31. 
 stasse 1. Faslix Plateras, observat. lib. 1. (fee. 
 
 MEMB. III. 
 Pr agnostics of Jealousy, Despair, Madness, to make away themsdves and oiliers. 
 Those which are jealous, most part, if they be not otherwise relieved, 
 " ^ proceed from suspicion to hatred, from hatred to frenzy, madness, injury, 
 murder and despair." 
 
 "i A plague by -whose most damnaWe effect, I By which a man to marlness near is bronght, 
 Divers in deep despair to die have souglit, | As well with causeless as with just suspect." 
 
 In their madness many times, saith '^ Vives, they make away themselves and 
 others. Which induceth Cyprian to call it, Fcecundam et niultiplicem pernidem, 
 fontem cladium et seminarium delictoruin, a fruitful mischief, the seminary of 
 
 ^ Qui mniierem vio'a^set, virilia esecahant, et mille virj^as dahant. b Dion. Halic. " Viridi ga'iiiens 
 Feronia luco. Vivg. d Ismene was so tried by Diana's well, in whicli maids did swim, unchaste were 
 
 drowned, Eustatliius, lib. 8. ^ Contra mendac. ad confess. 21 cap. f PbEeni^, jEgypti rex, captus oculls 
 per decennium, oraculum consnluit de uxoris pudicitia. Herod. Euterp. E Cassar, lib. 6. belle Gall. 
 
 vit£e necisque in uxores habuerunt potestatem. Ji Auimi dolores et zelotypia si diutius perseverent, 
 
 dementes reddunt. Acalc. comment, m par. art. Galeni. i Ariosto, lib. 31. siaff. G. kBdeanima, 
 
 c. 3. de zelotj p. transit in rabiem et odium, et sibi et aliis violentas saipe manus i-ijiciuut 
 
Mem. 3.] Symptoms of Jealousy. (54.5 
 
 offences, and fountain of murders. Tragical examples arc too common in this 
 kind, both new and old, in all ages, as of 'Cephalus and Prooris, "Phterus of 
 Egypt) Tereus, Atreus, and Thyestes. "" Alexander Phfereus was murdered 
 of his wife, oh pellicatds suspitionem, Tnlly saith. Antoninus Verus was so 
 made away by Lucilla ; Demetrius the son of Antigonus, and Nicanor, by 
 tlieir wives. Hercules poisoned by Dej anira, ° Cseoinna murdered by Vespasian , 
 Justina, a Roman lady, by her husband. ^Amestris, Xerxes' wife, because 
 she found her husband's cloak in Masista's liovxse, cut off Masista, his wife's 
 paps, and gave them to the dogs, flayed her besides, and cut off her ears, lips, 
 tongue, and slit the nose of Artaynta her daughter. Our late writers are full 
 of such outrages. 
 
 ■JPaulus ^milius, in his history of France, hath a tragical story of Chil- 
 pericus the First 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, "Ah 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 his wife, which 
 was afterwards a cause of many quarrels, and much bloodshed.'' Guianeriu.s 
 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 fiiar 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 Jouuses 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 liie, misspent in lurking holes and corners, made an end of her 
 miseries." Fielix 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 despei-ate : of a merchant "^that killed his wife in 
 the same humour, and after precipitated himself:" of a doctor of law that 
 cut off his man's nose : of a painter's wife in Basil, anno 1600, that was 
 mother of nine children and had been twenty-seven years married, yet after- 
 wards jealous, and so impatient that iihe became desperate, and would neither 
 eat nor drink in her own house, for fear her huiiband 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, observat. lib. 4. cap. 
 
 1 Hv-inns. cau 189 Ovid, &c. " PhiEras, ^npti rex, de cKcitate oiaculum consulens, visum ci lediluiiim 
 aiew! "i cculus abluisi-et latio mi.l.eiis qua aliorum viroium esstt expert; uxons mmarn expe.tus m„]l 
 woS ei ataram Irustra, eas omncs (ea exctpta ,,e, quam curatus fait) ui,umm locum coactas cunc^.. 
 mavit lllrod Eutap n offic. lib. 2. " Auielins Victor. P Herod, lib. 9. in t alliopc. Masi»i« 
 
 ufnrenrexcai'niicat mamillas pvKscindit, easqiie canibus abjicit, filia: r.ares prffiscindit, labia, linguam, &c 
 qUb " Cm ?orn i curanda.\iitei,la cip.llum in sole pectit, a maiilo per Inbum leyiter pel•c^^sa artjm 
 ImVeniente vSa ribu subovto, n.i Landrice dixit, tiontem vir lort.s petet, Ac. Manto co. specto attonita: 
 cum LanSo ZxInTus mortem conspirat, et statim inier venandam eflicit. ry,,, ti„iE uxorem baben», 
 roH,erinnm Driidpem quendam virum quod uxori sua oculos adjec..'.set, ingenti vulne: e dcformavit in lacie. 
 ?l^I^ »^St ^X mutuaTcKdes. ^lio quod infa.;s natus involutus esset panniculo, credebat eum 
 
 fl imn fratSfranc™ci!I tzelo ypia regina, i^gis mortem acceleravit paulo post, ut Jlartianus medicna 
 n M retuS ]?la autem atra bile inde exalilata In latebras se subducens prffi aL-gntudme anmu rci.ui.ux 
 UniuscoSumpSLt "A zeloty).ia redactus ad imaniam et desperation.m. " Lxorem intereuKt, u.d* 
 de.perabundus ex alto se pracipitavit. 
 
Ci6 Love-Melancholy. [Part. 3. Sec. 3. 
 
 de liter, liath an example of a jealous woman tliat ty 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. — Cure of Jealousy; by avoiding occasions, not to he idle: of good 
 ctmnsel; to conleran it, not to watch or loch them up: to dissemble it, <bc. 
 
 As of all other melancholy, some doubt whether this malady may be cui-ed 
 or no, they think 'tis like the ^gont, or Switzers, whom we commonly call 
 Walloons, those hired soldiers, if once they take possession of a castle, they can 
 never be got out. 
 
 " Qiii timet ut sua sit, ne quis sibi subtrahat illam, " * This is the crael wound against whose smart, 
 Ille Machaouia ylx opa salvus erit." No liquor's force prevails, or any plaister. 
 
 No skill of slara, no depth of magic art. 
 Devised by that great clerk Zoroaster, 
 A wound that so infects the soul and heart, 
 As all our sense and reason It dorh 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 pared before they grow too long." No 
 better means to resist or repel it than by avoiding idleness, to be still seriously 
 busied about some matters of importance, to drive out those vain fears, foolish 
 fantasies and irksome suspicions out of his head, and then to be persuaded by 
 his 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, 
 disgraceth 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 weU hath it, 
 Odium suifaail, 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 lie will 
 biit 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 Xinienius the archbishop of Toledo 
 tJien lived, that by his good counsel (as for the present she was) she might be 
 eased. ""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 
 speeches." 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 repuh. Anglor. or Cselia in her 
 epistles, <fec. 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 
 so fostered by a sinister conceit. If she be not dishonest, he troubles and 
 
 y Tollere nodosam nesoit medicina podagram. ^ Ariosto, lib. 31. staff. » Veteres matur^ snadent 
 
 uneues araoris esse radendos, priusquimi producant se nimis. b In Jovianum. " Gomesius lib 3 de 
 
 rc-1). gestis Ximenii. d Urit enim pi ajcordia ffigritudo animi compressa, et in angustiis abducta mcnt'em 
 
 BUbvcrtit, nee alio medicamlue facilius erigitur, quam cordati hominis sermone. i>"u"v.ia mmieia 
 
Mem. 4. Subs. l.J Cure of Jealousy. 6-17 
 
 macerates himself witliout a cause; or put case vvliicli 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 ? nudlas tandem de- 
 fosuerunt (saith ^Vives) quuniflecti maritos non posse vident, many women, 
 when they ^ee 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 imseris socios hahuisse doloris; Who can say he is free? Who can 
 assure himself he is not one de prcelerilo, or secure hiniseli de futui-o ? 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 quideTn, 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 nauarht at least with some few choice men of the better sort, 
 but you Romans lie with every base knave, you are a company of common 
 whores." Severns the emperor in his time made laws for the restraint of this 
 vice; and as i^ Dion Nicajus relates in his life, tria inillia moschorum, three 
 thousand cuckold-makers, or naturae monetam adulterantes, as Philo calls them, 
 false coiners, and clippers of nature's money, were summoned into the court at 
 once. And yet, JS^on omnem inoUtor qucefluit undam videt, "the miller sees nod 
 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. i Martial's Epigram 1 suppose might have been generally applied in 
 those licentious times, Omina sohts habes, &o., thy goods, lands, money, wits, 
 are thine own. Uxor em sed habes, Gandide, cum popuh; but neighbour Candidus 
 your wife is common ; husband and cuckold in that age it seems wei-e recipro- 
 cal terms; the emperors themselves did wear Acta3on'& badge; how many 
 Oeesars^might I reckon up together, and what a catalogue of cornuted kings 
 and princes in every story? Agamemnon, Menelaus, Phillippus of Greece, 
 Ptolomeus of ^gypt, Lucullus, Csesar, Fompeius, Cato, Augustus, Antonius, 
 Antoninus, &c., that wore fair plumes of bull's feathers in their crests. The 
 bravest soldiers and most heroical spiiits could not avoid it. They have been 
 active and passive in this business, they have either given or taken horns. 
 '^King 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 lair wife, as Leland interprets it, was an arrant 
 honest woman. Farcerem libenter (saith mine ^author) Heroinarum Icesce 
 majestati, si non historice Veritas aurem vellicaret, I could wiUingly wink at a 
 fair lady's faults, but that I 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 
 aU 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 
 
 eiTi,. nTiima. f Lib 3 B Argetocoxi, Caledonii regull uxor, Juliffi Augusta: ciim ipsam raorderet quod 
 liihonestfever^rehir, respondet, nos cum optimis viris consuetu.linen. habemus , vos ltomuna» autem occulte 
 Sm homines constapranc. h Leges de moechis fecit, ex civibus plures in jus vocati. . L. 3. Epig. 2h. 
 KTr. ZtSirirparm-em libenter lici-oinarnm teie majestati, si non historic ventas aurem vellicaret. 
 Leland! ILelaud's assert. Arthuri. 
 
648 Love-Melancholy. [Part. 3. Sec. 3. 
 
 hone.=it. What 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 : 
 si noil casts, 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 Eoman ™Sulpitia, all made fast and 
 sure, 
 
 " Ne se Cadurcis destitutam fasciia, 
 Nudara Oaleno concQmbentein 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 his 
 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 ai-t 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 wiihout cause, 
 She sees htr man in sin her goods to waste. 
 
 She feels that he his love from her withdraws, 
 And hath on some perha; s less worthy pluce'l, 
 Who strike with s.vord, tile scabbard them may 
 
 strike. 
 And sure love eraveth love, like asketh like." 
 
 Ba semper studehit, saith ''Nevisanus,/;ares 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 j 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, 
 through her fault my children are bastards, I may not endure it; ^Sit ainaru- 
 lenta, sit imperiosa, prodiga, &c. Let her scold, brawl, and spend, I care not, 
 modo 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 tactum fama,fides, oculus. I say the same of my 
 wife, touch all, use all, take all but this. I acknowledge that of Seneca to 
 be true, Nullius honi jucunda possessio sine socio, there is no sweet content in 
 the possession of any good thing without a companion, this only excepted, I say 
 TJds. 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 IMevius, 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 infirmities of body and 
 mind, a cankered soul, crabbed conditions, make the worst of it, as it is 
 mdnus insanabile, sic vulnus insensihile, 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 Octimes- 
 iris partus, born at eight months, or like him, and him, they fondly .suspect he 
 got it ; if she speak or laugh familiarly with such or such men, then presently 
 she is naught with them; such is thy weakness: whereas charity, or a wel- 
 disposed mind, would interpret all unto the best. St. Pranois, by chance seeing 
 
 in.k,b.e,S"tll!l .„,. .h '■'"^"^ ™ ''" '""^, *"" '^"9'"'™ f'^'^eris i an hoc tibl nunc fieri disnum sit ? sevenis aliis, 
 i.nil ili;eiis tibi, cur ab uxure exigis quod non ipse prscstas ? 3'lutar. » Vaaa libidine cum in^p nnnviJ 
 
 r.puru cur si vel modicum aberret ipsa, insanias ? P Ariosto, li. 28. stalt^lo Q Syha mm? 1 7 
 
 num. ,2. r Lcmmus, lib. 4. cap. 13. de occult, nat. mil-. s optimum bene nascL Mart. - 
 
Mem. 4. Subs. 1.] Cure of Jeahusy. £4.9 
 
 a friai- familiarly kissing another man's wife, was so far from misconceivino- it, 
 tliat lie presently kneeled down and thanked God there was so much charity 
 left : but they on the other side will ascribe nothing to natural causes, indulo-e 
 nothing to familiarity, mutual society, friendship ; but out of a sinister sus- 
 picion, presently look 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 miscliief. 'Tis but in vain to watch that which 
 will away. 
 
 '• " Ncc custodiri si velit ulla potest ; | "None cin be kept resisting for lier pnrt ; 
 
 Ncc muntcm servare potes, licet omnia serres ; Tliougli body be kept close, witliin lior heart; 
 
 Omnibus e.-icliisis. intus adulter erit." | Advoutry lurks, f e.\clude it there's no art." 
 
 Argus, with a hundred eyes cannot keep her, et hiinc unus scape fefellit amor, 
 as in ^ Ariosto. 
 
 " If all our hearts were eyes, yet sure they said 
 We husbands of our wives should be betr lyed. " 
 
 Hierome holds, Uicor impudica servari non potest, pudica non debet, iiifida 
 custos castitatis est necessitas, to what end is all your custody 1 A dishonest 
 woman cannot be kept, an honest woman ought not to be kept, necessity is a 
 keeper not to be trusted. Difficile cusloditur, quod plures amant ; that which 
 many covet, can hardly be preserved, as ^ Salisburiensis thinks. I am of 
 yEiieas 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 tyrannicuin imperium, as our 
 great JMr. Aristotle calls it, too tyrannical a task, most iiniit : for wlien she 
 perceives her husband observes her and suspects, liberius peccat, saith "Nevi- 
 sanus, ^Toxica Zelotypo dedit uxor racecha 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 tliis do us dehort. 
 For beauty will be where is moit resort," 
 
 If she be honest as Lucretia to CoUatinus, Laodamia to Protesilaus, Penelope 
 to her Ulysses, she will so continue her honor, good name, credit, Penelope 
 conjiix semper Uli/ssis 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 good man ; love, virtue, religion, zeal, are better keepers than all those 
 locks, eunuchs, prisons ; she will not be moved : 
 
 First I desire the earth to swallow me. 
 
 Before I violiite mine tionesty, 
 
 Or thunder from above drive me to hell. 
 
 With those pale ghosts, and ugly nights to dwell,' 
 
 "d At mihi vel tellus optem prius ima dehlFcat, 
 
 Aut p.iteromnipotensadigatmefulminead umbras, 
 Pallentes umbras Erebi, noctemque profundam, 
 .Ante pudor quam te violem, aut tuajura reaolvam, '' 
 
 She is resolved with Dido to be chaste ; though her husband be false, she will 
 Ije tnie : and as Octavia writ to her Antony, 
 
 " « These walls that here do keep me out of sight. 
 Shall keep me all unspotted unto thee. 
 And testify that I will do thee right, 
 I'll never stain thine house, though thou shame me,** 
 
 Tiu-n her loose to all those Tarquins and Satyrs, she will not be tempted. In 
 the time of Valence the Emperor, saith ^St. Austin, one Arohidamus, a Consul 
 of Antioch, offered a hundred pounds of gold to a fair young wife, and besides 
 to set her husband free, who was then std) gravissimd custodid, a dark prisoner, 
 jiro unius noctis concuUlu : but the chaste matron would not accept of it. 
 
 "Ovid. amor. lib. 3. eleg. 4. ^^Llb, 4. st 72. ypolicrat, lib. 8. c, II. De amor. ^Eurial. et Lucrct. 
 qui uxores occludunt, meojudicio minus utiliter facimit; sunt enim eo mgenio mupercs ut id potissimum 
 cupiant, nuod maxinib dencgalur; siliberas habent habenas, minus delmquunt; frustra seram adhibc>, si 
 j:i!ii ^it spontc casta. a Qi,a„(io cognoscunt maritos hoc advertcre. bAusonms. "Opessuas. 
 
 uniadum suum, thesaurum siiura, &c. dVirg.iEn. 'Daniel. fl de serm. d. m monte ros. 16. 
 
GaO Love-Melanrholj. [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. ^Eilia 
 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 1 " 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 would die for her sake." Such are the properties and conditions 
 of good women : and if she be well given, she will so carry hei-self ; if other- 
 wise she be naught, use all the means thou canst, she will be naught. Non 
 deesi animus sed cormptor, she hath so many lies, excuses, as a hare hath 
 muses, tricks, panders, bawds, shifts, to deceive, 'tis to no purpose to keep her 
 up, or to reclaim her by hard usage. " Fair means peradventure may do 
 somewhat." ^Obsegiiio vinces aptius ipsetuo. Men and womeu are both in a 
 predicament in this behalf, so sooner won, and better pacified. Duci volunt, 
 non cogi: though she be as arrant a scold as Xantippe, as cruel as Medea, as 
 clamorous as Hecuba, as lustful as Messahna, 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 Nova 
 Francia and Turkey (as Leah, Rachel, and Sarah did to Abraham and Jacob) 
 they bring their fairest damsels to their husbands' beds ; Livia seconded the 
 lustful appetites of Augustus : Stratonice, wife to King Diotaras, did not only 
 bring Electra, a fair maid, to her good man's bed, but brought up the children 
 begot on her, as carefully as if they had been her own. Tertius Emilius' wife, 
 Cornelia's mother, perceiving her husband's intemperance, rem dissimulavit, 
 made much of the maid, and would take no notice of it. A new-mai'ried 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 dissem- 
 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 
 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^Gu7iarum 
 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 Phihp was upbraided with his wife's dishonesty, 
 cum tot victor regnorum ac populorum esset, &c., a conqueror of kingdoms could 
 not tame his wife (for she thrust him out of doors), he made a jest of it. 
 Sapientes portant cornua inpectore, stulti infronte, saith Nevisanus, wise men 
 bear their horns in their hearts, fools on their foreheads. Eumenes, king of 
 Pergamus, was at deadly feud with Perseus of Macedonia, insomuch that 
 
 e qnam formosns lacertns hie ! quidam inquit, ad fequales conversns ; at IJla, publicus, inquifc, non est 
 h Bilia Dinutiun virum senem habuit et spiritum fcEtidum habentem.quem quum quidam exprobrasset &c. 
 iKumquid tibi, Armena, Tigranes videbatiir esse pulcher? et ilium, inquit, aedepol, &c. Xenopli. Cyropsed, 
 1.3. i^Ovid. 1 Read Petrarch's Tale of Patient Grizel in Chaucer. nig^y^ nupt. lib. 4. num. 80. 
 
 ^ Erasmus. o Quum accepisset rocorera peperis»e secundo a nuptiis men.se, cunas quinas vel s'enas coeinit, 
 
 ut si forte uxor singulis blmensibus pareret. P Julius Capitol, vita ejus : quum paiam Citharsedus uxorem 
 
 diligeret, minime curiosus fuit. 
 
Mem. 4. Subs. 1.] Cure of Jealousy. 65t 
 
 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; Attalus, Eiimenes' brother, proclaimed liimself king forthwith, 
 took possession of the crown, and married Stratonice the queen. But by-and- 
 by, when contrary news was brought, that King Eumenes was alive, and now 
 coming to the city, he laid by his crown, left his wife, as a private man went 
 to meet him, and congratulate his return. Eumenes, though he knew all par- 
 ticulars passed, yet dissembling the mattei-, 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 false 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 j with which confession he 
 was satisfied, and so left him, swearing that if he had denied it, he would not 
 Lave put it up. How 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 1 how much better be 
 Cornelius Tacitus than Publius Cornutus, to condemn in such cases, or take no 
 notice of it 1 Melius sic errare quain Zelotyjnai curis, saith Erasmus, se con- 
 ficere, better be a wittol and put it up, than to trouble himself to no purpose. 
 And though he will not OTnnibus dormire, be an ass, as he is an ox, yet to 
 wink at it as nianj' 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 Maacenas, 
 and Phayllus of Argos did by King Philip, when he promised him an ofS.ce 
 on that condition he might lie with his wife) and so let it pass : 
 
 " t pol me hand poenitet. 
 Scilicet Ijoni 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 Alcmena uxore antiquam in gratiam 
 Eedi" 
 
 " Eeceive Alcmena to your gi-ace 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 France 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 iucontinency, 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 ^ JSTevisanus, si viiium uxoris corrigi nan potest, ferendum est : 
 if it may not be helped, it must be endured. Bate veniam et sustinete taciti, 
 'tis Sophocles' advice, keep it to thyself, and which Ohrysostom calls palxstram 
 philosopMce et domesticum rjymnasium, a school of philosophy, put it up. There 
 is no other cure but time to wear it out, Injuriarum remedium est oblivio, as if 
 
 1 Disposuit armatos qui ipsum irterflcerent ; hi protenus mapdatnm cxequentes, Ac. lUe et rex d«daratur, 
 et Slratonicem quffi fratri nupserat, uxorem ducit; »ed postquam audivit fratrem viyere r,°V,JrnS„n™» 
 comiter accepit, pristinamqnc uxorem complexus, matmo liouore apud se babmt. 'bee John Bamngton a 
 notes in 28. bools of Ariosto. sAmator dial. tPlautua, seen, ult Amplut. "Idem. ^T. Daniel, 
 
 conjarat French, 7Lib. 4. num. 80. 
 
652 Zove-Melancholy. [Part. 3. Sec. 
 
 they had drunk a draught of Lethe in Trophonius' den : to conclude, age w 
 bereave her of it, dies dolorem min,uit,-time and patience must end it. 
 
 "^The mina's affections patience will appease, 
 It passions Itills, and healeth eacli dloease. " 
 
 SuBSECT. II. — By prevention before or after Marriage, Plato's Communit 
 marry a Courtezan, Philters, Stews, to marry one equal in years, fortun- 
 of a good family, education, good place, to use them well, SfC. 
 
 Of such medicines as conduce to the cure of this malady, I have sufficient 
 treated ; there be some good remedies remaining by way of prevention, pr 
 cautions, or admonitions, which if rightly practised, may do much good. Plat 
 in his Commonwealth, to prevent this mischief, belike, wonld have all thin^ 
 wives and children, all as one : and which Caesar in his Commentaries observe 
 of those old Britons, that first inhabited this land, they had ten or tweb 
 wives allotted to such a family, or promiscuously to be used by so many mei 
 not one to one, as with us, or four, five, or six to one as in Turkey. Tl 
 "JSTicholaites, a sect that sprang, saith Austin, from Nicholas the deacoi 
 would have women indifferent; and the cause of this filthy sect, was Nichols 
 the deacon's jealousy, for which when he was condemned to purge himself ( 
 his offence, he broached his heresy, that it was lawful to lie with one another 
 wives, and for any man to lie with his ; like to those *> Anabaptists in Munste 
 that woiild consort with other men's wives as the spirit moved them: on 
 "Mahomet, the seducing prophet, would needs use women as he list himself, f 
 beget prophets; two hundred and five, their Alcoran saith, were in love wit 
 him, and <*he as able as forty men. Amongst the old Carthaginians, s 
 ^Bohemus relates out of Sabellicus, the king of the country lay with the bricj 
 thefirst night, and onceinayeartheywentpromiscuously all together. Munste 
 Cosmoff. lib. 3. ca^j. 497. ascribes the beginning of this brutish custom (unjustlj 
 to one Picardus, a Frenchman, that invented a new sect of Adamites to g 
 naked as Adam did, and to use promiscuous venery at set times. When tl 
 priest repeated that of Genesis, " Increase and multiply," %ut wentthe candle 
 in the place where they met, " and without all respect of age, persons, cond: 
 tions, catch that catch may, every man took her that came next," &c. ; som 
 fasten this on those ancient Bohemians and Russians : ^others on the inhab: 
 tants_ of Mambrium, in the Lucerne valley in Piedmont ; and, as I read, it wa 
 practised in Scotland amongst Christians themselves, until King Malcolm' 
 time, the king or the lord of the town had their maidenheads. In some part 
 of "^ India in our age, and those islanders, "as amongst the Babylonians c 
 old, they will prostitute their wives and daughters (which Chalcocondila, 
 Greek modern writer, for want of better intelligence puts upon us Britons) t 
 such travellers or seafaring men as come amongst them by chance, to shoA 
 how far they were from this feral vice of jealousy, and how little they esteemei 
 it. The kings of Calecut, as Lod. Vertomannus relates, will not touch thei 
 wives, till one of their Biarmi or high priests have lain first with them, ti 
 sanctify their wombs. But those Esai and Montanists, two strange sects o 
 old, were in another extreme, they would not marry at all, or have anv societ 
 with women, " ""becauseof theirintemperance they held them all to be iiaughtj 
 
 ' K. T. "Lib. do heres. Qutim de zele culparetnr, pnrgandi se causa permisisse fertur nt ea qui Telle 
 
 nteretttr; quod ejus factum in sectam turpissimam versum est, qua placet usus inditferens foemlnarun 
 b hleiden, Com, "Alcoran. d Alcoran edit, ct BiWiandro. 'De mor. gent. lib. 1. cap. 6. Kupturi 
 
 regi aevirginandse exhibentur. f Luminaextinguebantur.nec personse et Ktatis habita reverentia. In quar 
 qmsque per tenebras incidit, mulierem cognoscit. e Leander Albeitus. Flagitioso ritu cuncti in Kder 
 
 convenientes post impuram concionem, extinctis luminibus in Venerem luunt. h Led Vertomanni 
 
 navig. lib 6. cap 8. et Marcus Polus, lib. 1. cap. 46. Uxores viatoribus prostitunnt. iDithmarus, Bleske 
 nll^^'.^l^^?'' Aristoni, pulcherrimam uxorem habeas prostituit. k Herodot. in Erato M.iPeres Babyloi 
 OEcunihospitepenniscenturobargentnm quod post Veneri sacrum. Bohemns lib 2 IKavinat lib f 
 
 cap. 4. ppus thomm non init, quam ii digniore sacerdote nova nupta defiorata sit. m ijohemus' lib' a 
 
 cap. d. ideo nubere nollent ob muliernm intemperantiam, nullam servare viro tidem putabant ' ' 
 
Mem. 4. Subs. 2,] Cure of Jealousy. 6.j3 
 
 Nevisanus the lawyer, Kb. 4. num. 33. syl. nupt. would have him that is 
 inclined to this malady, to prevent the worst, marry a quean, Capiens meretri- 
 cem, hoc hahet sallem boni quod non decipitur, quia scit earn sic esse, quod iion 
 contingit aliis. A fornicator in Seneca constuprated two wenches in a night ; 
 forsatisfaction,theone desired to hang him, the other to mai'ry him. "^Hierome, 
 king of Sp-acuse in Sicil}', espoused himself to Pitho, keeper of tlie 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. °A citizen of Eugubine gelded himself to try his wife's honesty, 
 and to be freed from jealousy; so did a baker in PPasil, to the same intent. 
 But 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 Stratonicc 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, b\it he not yielding to her, was accused to Seleucus of incon- 
 tinency (as that Bellerophon was in like case falsely traduced * by Sthenobia, 
 to king Prsetus her husband, cum non posset ad coitum indticere), 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 privities, 
 which to the admiration of the beholders he had formerly cut off. The Lydians 
 used to geld women whom they suspected, saith Leonicus. vai: hist. lib. 3. cap. 
 41). as well as men. To this purpose, '"Saint Francis, because he used to con- 
 fess women in private, to prevent 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. 
 
 OuE 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 fornication, a venial sin, as a sink to convey 
 that furious and swift stream of concupiscence, 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 whole colleges of 
 courtezans in their tov/ns and cities. Of ^Cato's mind belike tliat would have 
 his servants (cum ancillis congredi coitus causa, definito cere, ut graviora faci- 
 nora evitarent, cateris interim, interdicens) familiar with some such feminine 
 creatures, to avoid worse mischiefs in his house, and made allowance for it. 
 Tliey 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 unfit to suffer poor men, younger brothers, a,nd 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 
 tliese kind of brothel-houses and stews. Many probable arguments they have 
 to prove the lawfulnesr., the necessity, and a toleration of them, as of usury; 
 and without question in policy they are cot to be contradicted : but altogether 
 in religion. Othei-s prescribe filters, spells, charms to keep men and women 
 honest. * Mulier ut alienumvirum non admittat prater suum: Accipe fel hxrci, 
 et adipem, et exsicca, calescat in oleo, &c., et non alium praiter te amabit. _ Jn 
 Alexi. Porta, &c., plura invenies, et multo his absurdiora, ufi et m B/uisi, ne 
 mulier virum admittat, et maritum solum diligat, &c. But these are most part 
 Pagan, impious, irreligious, absurd, and ridiculous devices. 
 
 nstephanus, prsfat Herol. Alius fe lupanari meretricem Pitho dictam, in uxorem duxit ; Ptolom«,s 
 Tl.aidem nob.le scortum duxit et ex ea duos lilios suscc„H, &c °'"gS'"^J"»™;.„i,!,^^^ ^l"^!' 
 1 1'lntarcli, Liician, S.lmut. Tit. 2. de porcellanis cum in I'anc.vo 1. do nov. repert. et Plutarchus. Ste- 
 
 plmuus e 1 coui-or. Bonavent. c. 6. vit. Franci^oL spiutarch. vit. ejus. t Veclier Ub. 7. seciet. 
 
654 Love-MdancJiohj. [I'art. 3. Sec. l 
 
 The best means to avoid these and like iaconveniences are, to take away thi 
 causes and occasions. To this purpose " Varro writ Satyram Memppeam, bu 
 i t is lost. ^ Patritius prescribes four rules to be observed in choosing of a wif 
 (which whoso will may read) ; Fonseca, the Spaniard, in his 40. c. Amphitheai 
 Amoris, sets down six special cautions for men, four for women ; Sam Neande: 
 out of Shonbernerus, five for men, five for women ; Anthony Guivarra man; 
 good lessons; yQleobulus two alone, others otherwise ; as first to make a goo( 
 choice in marriage, to invite Christ to their wedding, and which ''St. Ambrosi 
 adviseth, Dmm conjugii proBsideni Iwhere, and to pray to him for her {A Do 
 mino enim datur uxor prudens, Prov. xix), not to be too rash and precipitat 
 in his election, to run upon the first he meets, or dote upon every stout fai 
 piece he sees, but to choose her as much by his ears as eyes, to be well-advise( 
 whom he takes, of what age, &c., and cautelous in his proceedings. An oh 
 man should not marry a young woman, nor a young woman an oldman, ^Qudtn 
 male incequales veniunt ad aratra juvenci ! such matches must needs ministe 
 a perpetual cause of suspicion, and be distasteful to each other. 
 
 " liNoctua ut In tumulis, super atque cadavera bubo, I " Night-crows on torabs, owl sits on carcass dead. 
 Talis apud Sophoclem nostra puellj, sedet." | So lies a wench with Sophocles in bed." 
 
 For Sophocles, as "Athenseus describes him, was a very old man, as cold a 
 January, a bed-fellow of bones, and doted yet upon Archippe, a young cout 
 tezan, than which nothing can be more odious. ^Senex mariius uxori juven 
 inqratus est, an old man is a most unwelcome guest to a young wench, unabh 
 unfit: 
 
 " ® Amplexus suos ftL!,'iunt puellae, 
 
 Omuis horret amor Venusque Hymenque." 
 
 And as in like case a good fellow that had but a peck of com weekly to grinr 
 yet would needs build a new mill for it, found his error eftsoons, for either h 
 must let his mill lie waste, pull it quite down, or let others grind at it. S 
 these men, &c. 
 
 Seneca therefore disallows all such •unseasonable matches, habent enim malt 
 dicti locum crebrce nuptice. And as ^Tully farther inveighs, " 'tis unfit fo 
 any. but ugly and filthy in old age," Turpe senilis amor, one of the three thing 
 ^God hateth. Plutarch, in his book contra Coleten, rails downright at sue 
 kind of marriages which are attempted by old men, qui jam corpore impotent 
 et cL voluptatibus deserti, peccant animo, and makes a question whether i 
 
 some cases it be tolerable at least for such a man to marry qui Venerei 
 
 affectat sine viribus, " that is now past those venerous exercises," " as a gelde 
 man lies with a virgin and sighs," Ecclus. xxx. 20, and now complains wit 
 him in Petronius./ujierato est hcec pars jam qucefuit olim Achillea, he is quit 
 done, 
 
 " h Vixit puellse nnper idoneus, ^ 
 
 Et militavit iion sine gloria." 
 
 But the question is whether he may delight himself as those Priapeian pope: 
 which in their decrepit age, lay commonly between two wenches every nigh 
 contactu formxisarum, et conlrectatione, num adhuc gaudeat ; and as man 
 doting sires do to their own shame, their children's undoing, and their fam: 
 lies' confusion : he abhors it, tanquam ab agresti et furioso domino /ugiendun 
 it must be avoided as a bedlam master, and not obeyed. 
 
 " Alecto 
 
 Ipsa faces prffifert nubentibus, et malus Hymen 
 Triste ululat" 1 
 
 '^Citatur a Geilio. ^Lib. 4. Tit. 4. deinstit. reipub. de officio maiiti. y^e cum ea blande niai 
 apas, ne objurges praesentibus extraneis. ^Epist. 70. "'Ovid. " How badly steers of different agi 
 
 are yolied to the plough." b Alciat. emb. 116. •'Deipnosoph. 1. 3. cap. 12. dEuripides. «Pontani 
 hiarum lib. 1. " Maidens shun their embr.ices ; Love, Venus, Hymen, all abhor them." f OflBc. lib. Lusur 
 cum orani aatati turpis, turn senectuti fiEdissima. BEcclns. xxviL "An old man that dotes," & 
 
 li Hor. lib. 3. ode 26. " He was lately a match for a maid, and contended not ingloriously." i"Alec 
 herself holds the torch at such nuptials, and malicious Hymen sadly howls." 
 
Mem. i. Subs. 2.] CureofJealoiisy. Qg^ 
 
 the devil himself makes such matches. '' Lovinua Lemnius reckons up three 
 things which generally disturb the peace of marriage ; the first is wlien tliey 
 marry intempestive or unseasonably, " as many mortal men marry precipitately 
 and inconsiderately, when they are effete and old : the second when they 
 marry unequally forfortunes and birth : the third, when a sick impotent person 
 weds one that is sound, novce ntiptce spes frustratur : many dislikes instantly 
 follow. Many doting dizzards, it may not be denied, as Plutarch confesseth, 
 " I 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 nubais, ™ Nevisanus holds, prcesuinitur lubrica et inconstans,. 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 
 hope of children, non matrimtnium, sed concuhiuin 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 silicernium, shall flicker after a young wench that is blithe 
 and bonny. 
 
 ~ " P salac!ov(ino 
 
 Vemo pa.ssere, et albulis columbis." 
 
 "WTiat can be more detestable ? 
 
 " ^ Tucano capite a-mas, senex nequissime, [ " Thou old goat, hoary lecher, naughty man, 
 
 Jam plenns ffitatis, animaque fcetida J With stinking breath, art ttiou in love ? 
 
 Senex hircosns tu osculare mulierem ? Must thou he slavering ? she sjiews to see 
 
 Utine adieus vomitum potius excuties." | 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 vndier, as he said in TuUy. 
 Cato the E,oman, Critobulus, in ^ Xenophon, ^ Tyraquellus of late, Julius Sca- 
 liger, &c., and many famous precedents we have in that kind j but not e contra: 
 'tis not held fit for an ancient woman to match with a young man. For as 
 Varro will, Ames du7)i 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 denteg. 
 Pectus clcadse, crusculumque lormicffi, 
 Rugosiorem qme geris stolafrontem, 
 Et arenarum cassibus pares mammas." 
 
 "Thou hast three hairs, four teeth, a breast 
 Like gi'asbhopptr, an emmet's crest, 
 A skin more rugged than thy coat, 
 And dugs like spider's web to boot." 
 
 Must thou marry a youth again? And yet ducerdas ire nuptum post mortes 
 amant : howsoever it is, as ^ Apuleius gives out of his 'K&coe, congressys 
 annosus, pestilens, abhorrendtis, 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 1 This inequality is not in years only, but 
 in birth, fortunes, conditions, and all good '' qualities, si quA 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 geu- 
 
 kCap. 5. instit. ad optimam vitam; maxima mortaUum pars prascipitanter et incousideratJi nubit, idque ea 
 astate quaj minus aola est, quum senex adolescentulaj, sanus morbidK, dives pauperi, &c. 1 Ohsoleto, 
 
 inrempettivo, turpi reniedio fatentur se uti; recordatione pristinanim voluptatum se recreant, et adversante 
 natnra, pollinctam camera et enectam excitant. "" Lib. 2. uu. 25. " Qui vero non procreanda; prolis, 
 
 Eed explendae libidinis causa sibi invicem copulantur, non tam conjuges quam forniearii habentur. ^ Lex 
 Papia. Sueton. Claud, c '«. PPontanus, biarum lib. L "More salacious than the sparrow msprmg, 
 
 or the snow-white i-ing-doves." apiautus.mercator. rgymposio. » VideThuanihistonam. 
 
 tCalabectvet. poetaram. " Martial, lib. 3. 62. Epig. ^Lih. I. MUes. yOyid. "If yoa ivould marry 
 fiuitabiy, marry your equal in every respect" 
 
656 Love-MelancMy. [Part. 3. See. : 
 
 tleman with a gentlewoman; he that observes not this precept (saith he) no 
 gerieram sed malum Genium, non nurum sed Furiam, non vitce Gomiteni, se, 
 litis fomitem domi habebit, instead of a fair wife shall have a fury, forafitsoi 
 in-law a mere fiend, &c. examples are too frequent. 
 
 Another main caution fit to be observed is this, that though they be equal ii 
 years, birth, fortunes, and other conditions, yet they do not omit virtue am 
 good education, which Musonius and Antipater so much inculcatein Stobeus 
 
 " Dos est magna pai-entum 
 Vii-tus. et meiuens alterius ^i 
 Ceito foedere castLtas." ^ 
 
 if, as Plutarch adviseth, one must eat modium salis, a bushel of salt with hin 
 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 them, not to prefer birth, fortune, beauty, befon 
 bringing up, and good conditions. ''Coquage god of cuckolds, as one merrilj 
 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. Suspicionis plena res est, et insidiarum 
 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 Morus 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, Camsena, 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 
 wont in Italy to be a sanctuary of all deformed maids, and so thou shalt be 
 .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 
 with another man, cried out as one amazed ; miser 1 qucs te necessUas huo 
 adegit? O thou wretch, what necessitybrought 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. Attendenda 
 uxoris forma, as ^ Salisburiensis adviseth, ne si alleram aspexeris, mox earn 
 sordere 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 sofouh 
 
 Have a cai'e of thy wife's complexion, lest whilst thou seest another, thou 
 loathest her, she prove jealous, thou naught, 
 
 " Si tibi deformis conjux, si sen-a venusta, 
 Ne utaris seiTa," g 
 
 I can perhaps give instance. MIolestum est posddere quod nemo Iwhere dignetur 
 
 ^ " Parental virtue is a rich inheritance, as well as that chastity ivhich habitually avoids a second 
 husband." "Rabelais, hist. Pantagruel, 1. 3. cap. 33. h Horn. 80. Quipulclnam habetuxorem, nihi 
 
 pejus habere potest. " Amiseus. d Itinerar. Ital. Colonise edit. 1620. Komine triura Ger. fol. 304 
 
 dispUcuit quod dominje filiabus immutent nomen iuditum in Baptismo, tt pro Catharina, Marffareta, &c n( 
 quid desit ad luxuriam, appellant ipsas nominibus Cynthise, CamEeiije, &c, ^Leonicus de var. lib. 3 
 
 c. 43. Asylum vivginum deforminm Cass;indvffi templum. Plutarch. fPolycrat. 1.8. cap II * B'*l 
 your wife seem deformed, your maid beautiful, siill abstain from the latter." 
 
Mem. 4. Subs. 2.] Care of Jealousy. 657 
 
 a misery to possess that wtich no man likes : on the other side, Difficile cus- 
 todilur quodplures amant. And as the bragging soldiervaunted in the comedy, 
 nimia est miser ia pulchrum esse liominem minis. Scipio did never so hardly 
 besiege Carthage, as these young gallants will beset tliine house, one with wit 
 or person, another with wealth, &c. Tf she be fair, saith Guazzo, she will be 
 suspected howsoever. Both extremes are naught, Pulchra citu adamatur,/(eda 
 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 ? Eonius in Menelippe adviseth thee as a friend to take statam 
 formam, si vis habere incolumem pudicitiam, one of a middle size, neither too 
 fair, nor too foul, ^ Necformosa magis quain mihi casta placet, with old Cato, 
 though fit let her beauty be, neque kctissima, neque illiberalis, between both. 
 This I approve ; but of the other two I resolve with Salisburiensis, cceteris pari- 
 bus, both rich alike, endowed alike, major i miserid deformis habetur quamfor- 
 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. 
 
 " iPrimum animo tibi proponas quo sanguine creta. 
 Qua forma, qua setate, quibusque ante omnia virgo 
 Moribu3, in junctos veniat nova nupta penates." 
 
 He that marries a wife out of a suspected inn or alehouse, buys a horse in 
 Smithfield, and hires a servant in Paul's, as the diverb is, shall likely have 
 a jade to his horse, a knave for his man, an arrant honest woman to his wife. 
 FUia prcesumitur esse raatri similis, saith "^ Nevisanus? "Such 'a mother, 
 such a daughter;" mali corvi malum ovum, cat to her kind. 
 
 ** ^ Scilicet expectas ut tradat mater honestos 
 Atque alios mores qu^m quos liabet t " ■ 
 
 "If the mother be dishonest, in all likelihood the daughter will matrizare, 
 take after her in all good qualities," 
 
 " Creden' Pasiphae non tauripotente futuram 
 Tauripetam ? " 
 
 " 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. Justiiia, 
 a Eoman 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 : 
 
 . "nDisciteabexemplo Justine, discitepatres, I " Learn parents al^l, and by Justina's cf^e^ 
 Ne nubat fatuo fllia vestra viro," &c. | Your children to no dizzards lor 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' sakef "when you are in bed take heed of your wile's flattering speeches 
 over night, and curtain sermons in the morning." Let them dotheir endea- 
 vour likewise to maintain them to their means, which PPatricius mgemmates, 
 and let them have Uberty with discretion, as time and place requires : many 
 women turn queans by compulsion, as iNevisanus observes, because their hus- 
 bands are so hard, and keep them so short in diet and apparel, paupertas 
 cogit eas meretricari, poverty and hunger, want of means, niakes them dis- 
 honest, or bad usage J their churlish behaviour forceth them to fly out, or bad 
 
 h Marullus. « Jfot the most feir but the most virtjious ^^^^ . \P^fZ^i 't^fm^t^ll/Sl 
 k Lib. 2. nam. 159. 1 .Si goetrix ^^'^J^'^^f X's ° Sen '72 Quod amTcus q'uidam uxorem 
 
 ra Juven. Sat. 6. " Cameranus, cent. 2. cap. 64. Of^'f-J^"™-^^'^;-'' ciamores. P Lib. 4. tit. 4. 
 habens mihi dixit, dicam vobis, In cubi cavend^ ^l-jlf '™f ™P,''"' ^^". 91. Ton 0"'-^"' "e »'"»•"'»'. 
 deinstitut. lieipub- cap. de officio mariti et nxoris. 4Lib. 4. syl. uup. num. 01. 
 nee volant iia subvenire de victu, vestitu, iic. 
 
 Z V 
 
658 Love-Melancholy. [Part. 3. Sec. 
 
 examples, they do it to cry quittance. In the other extreme some are ti 
 liberal, as the proverb is, Tardus malum sibi caaat, they make a rod for the 
 own tails, as Candaules did to Gyges in ''Herodotus, commend his wife's beau 
 himself, and besides would needs have him see her naked. "Whilst they gi^ 
 their wives too much liberty to gad abroad, and bountiful allowance, they a 
 accessary to their own miseries; animcB uxorum pessime olent, as Plauti 
 jibes, they have deformed souls, and by their paintings and colours procu 
 
 odium mariti, their husband's hate, especially, " cum misere viscanti 
 
 lahra mariti. Besides, their wives (as 'Basil notes) Impudenter se exponu 
 masculorum aspectibus, jactantes tunicas, et coram tripudiantes, impudent 
 thrust themselves into other men's companies, and by their indecent wantc 
 carriage provoke and tempt the spectators. Virtuous women should ke( 
 house; and 'twas well performed and ordered by the Greeks, 
 
 '* mulier ne qua in publicum 
 
 Spectandam se sine arbitro praibeat viro : " '^ 
 
 which made Phidias belike at Elis paint Venus treading on a tortoise, 
 symbol of women's silence and housekeeping. For a woman abroad and alon 
 is like a deer broke out of a park, quam mille venatores insequuntur, whoi 
 every hunter follows; and besides in such places she cannot so well vindicai 
 herself, but as that virgin Dinah (Gen. xxxiv. 2), " going for to see the daug] 
 ters of the land," lost her vii'ginity, she may be defiled and overtaken of 
 sudden: Imhelles darms quid nisipradasumusi'" 
 
 And therefore I know not what philosopher he was, that would have wome 
 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 i 
 good sort, modo nonannosviginti cetatis suae domi rdinquant, as agood fellow sai( 
 so that they look nottwenty years younger abroad than they do at home,theyh 
 not spruce, neat, angels abroad, beasts, dowdies, sluts at home; but seek by al 
 means to please and give content to their husbands : to be quiet above a 
 things, obedient, silent and patient; if they be incensed, angry, chid a Uttl 
 their wives must not ^ cample again, but take it in good part. An hones 
 woman, I cannot now tell where she dwelt, but by report an honest woman sh 
 was, hearing one of her gossips by chance complain of her husband's impatieao 
 told her an excellent remedy for it, and gave her withal a glass of water, whic 
 when he brawled she should hold still in her mouth, and that toties quotie 
 as often as he chid; she did so two or three times with good success, and a 
 length seeing her neighbour, gave her great thanks for it, and would need 
 know the ingredients, " she told her in brief what it was, " fair water," an 
 no more : for it was not the water, but her silence which perfoi'med the cur( 
 Let every froward woman imitate this example, and be quiet within doors, an 
 (as ''M. Aurelius prescribes) a necessary caution it is to be observed of a 
 good matrons that love their credits, to come little abroad, but follow thei 
 work at home, look to their household aifairs and private business, cecononii 
 mcuinbentes, be sober, thrifty, waiy, circumspect, modest, and compose then 
 selves to live to their husbands' means, as a good housewife should do. 
 
 " ° Quae studiis gavisa coli, partita labores 
 Pallet opus cantUj formai assimulata coronse 
 Ciu-a puellaris, circum fusosque rotasque 
 Cum volvet," <&c. 
 
 ' In Clio. Speciem uxoris supra modnm extoUens, fecit ut illam nudam coram aspiceret. ^ Juve 
 
 Sat. 6. " He cannot kiss his wife for paint." t Orat. contra ebr. ^ *' That a matron should not 
 
 seen in public without her husband as her spokesman." =" " Helpless deer, what are we but a prey 
 
 y Ad baptismum, matrimonium et tumulum. ^ Non vociferatur ilia si maritus obganniat. "• Fraude 
 aperiens ostendit ei non aquam sed silentiura iracundise moderari. b Horol. princi. lib. 2. cap. 
 
 Diligenter cavendum fceminis illustribus ne frequenter exeant *> Chaloner. *' One who delights in t 
 
 labour of the distaff, and beguiles the hours of labour with a song : her duties assume an air of Tirtuo 
 beauty when she is busied at the wlieel and the spindle with her maids." 
 
Mem. 4. Subs. 2.] Cure of Jealoxmj. 659 
 
 Howsoever 'tis good to keep tliem private, not in prison; 
 
 "d Quisqnis custodit uxorem vectibus et seris, 
 Etsi sibi sapiens, stultus est, et nihil sapit." 
 
 Eead more of tliis subject, Horol, princ. lib. 2. per totum. Arnisreus, polit. 
 Cyprian, Tei-tullian, 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. lih. i. Tit. 4 et 5. de 
 officio mariti et uxoris, Christ. Fonseca, Amphitheat. Amor. cap. 45. Sam. 
 Neander, &c. 
 
 These cautions concern him; andif 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 
 the 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. " Ne visanus 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. fApollonides 
 Cous made Artaxerxes cuckold, and was after buried aHve for it. A gaoler in 
 Aristaenetus 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 Lacedaemon, by "^ Alcibiades an exile, for his good entertainment, lie 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 ofi'ensive 
 objects, or by mediation of some discreet friends. In old Pome there was a 
 temple erected by the matrons to that Viriplaca Dea, another to Venus 
 verticorda, quae -maritos uxoribus reddebat benevolos, whither (if any difierence 
 happened between man and wife) they did instantly resort : there they did 
 ofier 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, hath 
 excellent virtue, contra hostium. injurias, et conjugates hivicem 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 
 
 4 Menander. " Whoever guards his wife with bolts and bars will repent his narrow policy." « Lib. 5. 
 num 1 1 f Ctesias in Persicis ftnxit vulv» morbum esse nee, curari posse nisi cum viro concumberet, 
 
 hac arte voti compos, &c. BExsolvit vinculis solutumque demisit, at ille inhumanus slupravit conjiigem. 
 hPlutarch. vita ejus iEosinus, lib. 2, 19. Valerius, lib. 2. cap. 1. kAlexander ab Alexandre, 1. 4. 
 
 cap 8 gen dler. 1 Fr. Eueus de gemmis, 1. 2. cap. 8. et 15. " Strozius Cicogna, lib. 2. cap. 15. spii itet 
 in can. habent ibidem uxores quot volunt cum oculis clarissimis, quus uunquam in aliquem praeter mai itum 
 fixoras sunt, &c. Bredenbacchius, Idem et Bohemus, &c. 
 
660 Love-Melancholy. [Part. 3. Sec. 
 
 «ucli as look on none but their own husbands," no fear, no danger of beii 
 cuckolds; or else I would have them observe that strict rule of "Alphousi 
 to marry a deaf and dumb man to a blind woman. If this will not help, L 
 them, to prevent the worst, consult with an "astrologer, and see whether tl 
 significatorsin her horoscope agree with his, that they be not in signis et fa, 
 tibu8 odiose intuentibus aut imperantibus, sed mutuo et amice anlisciis et ob 
 dientibus, otherwise (as they hold) there will be intolerable enmities betwee 
 them ; or else get him sigillum veneris, a characteristical seal stamped in tl 
 day and hour of Venus, when she is fortunate, with such and such set wore 
 and charms, which Villanovanus and Leo Suavius prescribe, ex sigiltis magic, 
 Salomonis, Hermelis, Raguelis, &c., with many such, which Alexis, Albertu 
 and some of our natural magicians put upon us : ut mulier cum aliquo adullei 
 are non possit, incide de capillis ejus, (fee, and he shall surely be gracious in a 
 women's eyes, and never suspect or disagree with his own wife so long as li 
 wears it. If this course be not approved, and other remedies may not l 
 had, they must in the last place sue for a divorce; but that is somewhat diffi 
 cult to effect, and not aU out so fit. For as Felisacus in his Tract dejust 
 uxore urgeth, if that law of Oonstantine the Great, or that of Theodosius an 
 Valentinian, concerning divorce, were in use in our times, innumeras propenu 
 dum viduas haberemus, et cmlibes vivos, we should have almost no marrie 
 couples left. Try therefore those former remedies ; or as Tertullian reports c 
 Democritus, that put out his eyes, '^because he could not look upon a womai 
 without lust, and was much troubled to see that which he might not enjoy; le 
 him make himself blind, and so he shall avoid that care and molestation o 
 watching his wife. One other sovereign remedy I could repeat, an especia 
 antidote against jealousy, an excellent cure, but I am not now disposed to tel 
 it, not that like a covetous empiric I conceal it for any gaia, but some othe 
 reasons, I am not willing to publish it ; if you be very desirous to know ii 
 when I meet you next I will peradventure tell you what it is in your ear. Thi 
 is the best counsel I can give ; which he that hath need of, as occasion serve; 
 
 may apply unto himself. In the mean time, dii talem terris avertil 
 
 pestem, '^■as. the proverb is, from heresy, jealousy and frenzy, good Lon 
 deliver us. 
 
 SECT. IV. MEMB. I. 
 
 SuBSECT. I. — Religious Melancholy. Its object God; what his beauty is; Hoi 
 it allures. The parts and parties affected. 
 
 T hat there is such a distinct species of love melan c holy, no man hath e ve 
 ye t doub ted ; but whether this subdivision of '' Religious Melancholy b 
 warrantable, it may be controverted. 
 
 " ^ Pergite Pierides, medio nee calle vagantera 
 liinquite me, qua nulla pedum vestigia ducimt, 
 I^uUa rotffi currus testantur signa priores." 
 
 I have no pattern to follow as in some of the rest, no man to imitate. _!N' 
 ph ysician hath as yet distinctly written of it as of the othe r ; all acknowledg 
 is a most notable symptom, some a cause, but few a species or kind. * Areteu: 
 Alexander, Rhasis, Avicenna, and most of our late writers, as Gordouiu! 
 Fuchsias, Plater, Bruel, Montaltus, &c. repeat it as a symptom. "Som 
 seem to be inspi rgd of the Holy G host, some take upon them to b e proph eti 
 
 "^Uxor caeca ducat marltum surdum, <fec. "See Valent. Nabod. differ, com. in Alcabitiura, ubi plur 
 
 P Cap. 46. Apol. quod mulieres sine concupiscentia aspicere non posset, &c. 1 *' Ye gods avert such 
 
 pestilence from tlie world." ^ Called religious because it is still conversant about religion and such divii 
 objects. ^Grotius. " Proceed, ye muses, nor desert me in the middle of my journey, where no footstei 
 lead me, -an wheeltracks indicate the transit of former chariots." tLib. 1. cap. 16. nonnuUi opinioniU) 
 addicLi sunt, et futura se prtedicere arbitrantur. ^ Aliis videtur quod sunt prupheta! et inspiraii 
 
 Spiritu saacto, et incipiunt prophetare, et multa futura praadicunt. 
 
Mem. 1. Subs. 1.] Heliffious Melanclwhj. gg^ 
 
 some axe addicted to new.opinions, some foretell strange things, de statu mundi 
 et Antichristi, saith Gordonius. Some will prophesy of the end of the w orld 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 ^Laurentius holds. If 
 they have been precisely given, all their meditations tend that way, and in 
 conclusion produce strange effects, the humour imprints symptoms accordino' 
 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 fiu-ies : and amongst our 
 Neoterics, Hercules de Saxonid, lib. 1. pract. med. cap. 16. cap. de Melanch. 
 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 
 this 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 delivereth as much in the same words : and 
 FeUx Platerus de mentis alienat. cap. S.frequentisdma est ejus species, in qua 
 curanda scepissime mullum fui impeditus ; 'tis a frequent disease ; and they 
 have a ground of what they say, forth of Areteus and Plato, i* Areteus, 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, py thonissas, 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 me but a little leave, and I will set beforeyour eyes in brief a stupendous, 
 vast, infin ite oce an of incredible m adness and f olly : a sea full of shelves and 
 rocks, sands, gulfs, euripes and contrary tides, full of fearful monsters, imcouth 
 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. de Melanch. yCap. 5. Tractat. multi ob timorem Dei sunt melancholicl, et timorem gehennae. 
 They are still troublea for their sins. "^ Plater c. 13. " Melancholia Erotica vel quae cum amore est, 
 
 duplex est : prima qua ab aliis forsan non meretur nomen melancholise, est affectio eornm quse pro objecto 
 proponunt Deum et ideo nihil aUud cnrant aut cogitant quam Deum, jejunia, vigilias : altera ob muheres. 
 Alia repcritur furoris species k prima vel a secuntla, deorum rogantium, vel afflatu nummum furor hio 
 venit. ■= Qui in Delpliis futura praidicunt vates, et in Dodona sacerdotes furentes quidem multa jocund* 
 Gri£cis defer unt, sani vero exigua aut nulla. 
 
662 Religious Melancholy. [Pai-t. 3. Sec. 
 
 object of tliis love, God himself, what this love is, how it allureth, whence 
 proceeds, and (which is the cause of all our miseries) how we mistake, wand 
 and swerve from it. 
 
 Amongst all those diviae attributes that God doth vindicate to himsel:^ et« 
 nity, omnipotency, immutability, wisdom, majesty, justice, mercy, &c., 1 
 "^beauty is not the least: one thing, saith David, have I desired of the Loi 
 and that I wiU still desire, to behold the beauty of the Lord, Psal. xxvii. 
 And out of Sion, which is the perfection of beauty, hath God shined, Ps; 
 L 2. All other creatures are fair, 1 confess, and many other objects do mu( 
 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, tl 
 beauty of angels, principalities, powers, who can expre-ss it? who can sufi 
 ciently commend, or set out this beauty which appears in us? So fair a bod; 
 so fair a face, eyes, nose, cheeks, chin, brows, all fair and lovely to beholc 
 besides the beauty of the soul which cannot be discerned. If we so labour an 
 be so much affected with the comeliness of creatures, how shall we be ravishe 
 with that admirable lustre of God himself?" If ordinary beauty have such 
 prerogative and power, and what is amiable and fair, to draw the eyes and ear 
 hearts and affections of all spectators unto it, to move, win, entice, aUuK 
 how shall this divine form ravish our souls, which is the fountain and quini 
 essence of all beauty? Caelum pulchrum, sed pulchrior coeli fabricator; : 
 heaven be so fair, the sun so fair, how much fairer shall he be, that made thei 
 fair ? " For by the greatness and beauty of the creatures, proportionally, th 
 maker of them is seen," Wisd. xiii. 5. If there be such pleasure in beholdiu 
 a beautiful person alone, and, as a plausible sermon, he so much affect us, wha 
 shaU this beauty of God himself, that is infinitely fairer than all creatures, mei 
 angels, &c. ^Omnis pulchritudo Jlorum, hominum, angelorum, et rerui 
 omnium pulcherrimarum ad Dei pulchritudinem collata, nox est et tenebrce, a' 
 other beauties are night itself, mere darkness to this our inexplicable, incom 
 prehensible, unspeakable, eternal, infinite, admirable and divine beauty. Thi 
 hastve, pulchritudo omnium pulckerrima. This beauty and " ^ splendour of th 
 divine majesty," is it that draws all creatures to it, to seek it, love, admire, am 
 adore it ; and those heathens, pagans, philosophers, out of those relics the 
 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 admiration o 
 his bounty, goodness, to adore and seek him ; the magnificence and structur 
 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 wronj 
 way to adore him : but for us that are Christians, regenerate, that are hi 
 adopted sons, ill umiuated by his word, having the eyes of our hearts £m.d under 
 standings opened; how fairly doth he offer and expose himself? Ambit no 
 Dc us (Austin saith) donis etjormd sua, he w oo s us by his beaut y, gifts, pro 
 mises, to come \into bmi; "^ the whole Scripture is a message, an exhorta 
 tion, a love-letter to this purpose;" to iucite us, and invite us, 'God's epistle 
 as Gregory calls it, to his creatures. He sets out his son and his church ii 
 that_epi thalamium or mystical song of Solomon, to enamour us t he more, com 
 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 lilie.« 
 dropping down pure juice, his hands as rings of gold set with chrysolite: an( 
 his church to a vineyard, a garden enclosed, a fountain of living waters, ai 
 
 dDeus bonus, Justus, pnlcher, juxta Platonem. «Miror et stupco cnin coElnm aspicio et pnlcliritndinei 
 Biderum, angelorum, &c. et quis digne laudet quod in nobis viget, corpus tam pulchrum, frontem pnlchran 
 nires, genas, oculos, intellectum, omnia pulchra; si sic in cieatnris laboramns, quid in ipso dec 
 f DrexeUns Nicet. lib. 2. cap. 11. EFulgor divinse majestatis. Aug. h In Psal. Ixiv. misit ad ni 
 
 Epistolas et totara scripturam, quibus nobis faceret amandi desiderium. iEpist. 48 1 4 quid est tol 
 
 scriptura nisi Epistola omnipetentis Dei ad cieatui'ani suam » 
 
Mem. 1. Subs. 1.] That it is a distinct species. 6(33 
 
 orchard of pomegranates, witli 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 dauchter'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 chxirch 
 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 
 majesty, 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 destriiit sensum, 
 a strong object overcometh the sight, according to that axiom in philosophy : 
 fiilgoreim solisferre non potes, multo inagis creatoris; if thou canst not endure 
 the sunbeams, how canst thou endure that fulgor and brightuess of Him that 
 made the sun ? The sun itself and all that we can imagine, are but shadows of 
 it, 'tis visio prcecellens, as "" Au stin calls it, the quintessence of bea uty this, 
 " which far exceeds the beauty of heavens, sun aud moon, stars, angels, gold 
 and silver, woods, fair fields, and whatsoever is pleasant to behold." All those 
 other beauties fail, vary, are subject to corruption, to loathing; ""Butthisis 
 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." " ° For 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 faii-est object, or summum bonuin, 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 h e art, and all our soul : for to 
 tha t end were we bom , to love tiiis object, as '^Alelancthon discourseth, and to 
 enjoy it. " An d him our will would have love d and sought alone as our sum- 
 mum honum, 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 
 
 kCaD Ti 8 ICao xxvii H. m In Psal. Ixxxv. omnes pnlchritudines terrenas ami, argenti, nemonim 
 et camponimpuleliritudinein Soils et Lunse, steUarum, omnia pulchra superans. ^ Immortalis hiEC yisio, 
 immortalis amor, indefessus amor et visio. ° Osorius; ubicunquevisio et palehn udo divmi aspecttts, 
 
 iW volnptas ex eidem fonte omnisque beatitudo, nee ab ejus aspectu voluptas, nee ab il a voluptate aspectua 
 separari potest. P Leon Hsebreus. Dubitatur an liumana felicitas Deo cognoscendo an amando teimi- 
 
 ne:ur. 1 Lib. de anima. Ad hoc objectum amandum et il-uendum nati sumus ; et hunc expetissot, 
 
 nnicum hunc amasset humana yolunta3,ut summum bonum, et cffiteras res omnes eo ordine. ^9. de KeiJUb. 
 
664 Religious Melancholy. [Pai-t. 3. Sec 
 
 world, and that infinite variety of pleasing objects in it, do so allure and e 
 mour us, that we cannot so much as look towards God, seek him, or think 
 him as we should : we cannot, saith Austin, rempvhlicam ccelestem cogitare, 
 cannot contain ourselves from them, their sweetness is so pleasing to us. M 
 riage, saith ^Gualter, detaias many; "A thing in itself laudable, good a 
 necessary, but many deceived and carried away with the bUnd love of it, hi 
 quite laid aside the love of God, and desire of his glory. Meat and dri 
 hath overcome as many, whilst they rather strive to please, satisfy their gi 
 and belly, than to serve God and nature." Some are so busied about m 
 chandise to get money, they lose their own souls, whilst covetously carried, a 
 with an insatiable desire of gain, they forget God ; as much we may say 
 honour, leagues, friendships, health, wealth, and all other pi'ofits or pleasu] 
 in this life whatsoever. " * In this world there be so many beautiful objec 
 splendours and brightness of gold, majesty of glory, assistance of friends, fi 
 promises, smooth words, victories, triumphs, and such an infinite company 
 pleasing beauties to allure us, and draw us from God, that we cannot look afl 
 him." And this is it which Christ himself, those prophets and apostle 
 much thundered against, 1 John, xvii. 15, dehort us from ; " love not the wor 
 nor the things that are in the world : if any man love the world, the love 
 the Father is not in him, 16. For all that is in the world, as lust of the fles 
 the lust of the eyes, and pride of life, is not of the Father, but of the worl 
 and the world passeth away and the lust thereof; but he that fulfiUeth the w 
 of God abideth for ever. " No man," saith our Saviour, "can serve two maste; 
 but he must love the one and hate the other," &c,, bonosvel males mores, bo 
 vel mali faciunt amoves, Austin well infers : and this is that which all tl 
 fathers inculcate. He c annot (" Austin admonisheth) be God's friend, tha t 
 de lighted with the pleasvires of the wo rld : " make clean thine heart, puri 
 thine heart ; if thou wilt see this beauty, prepare thyself for it. It is the e; 
 of contemplation by which we must behold it, the wing of meditation whi( 
 lifts us up and rears our souls with the motion of our hearts, and sweetne 
 of contemplation :" so saith Gregory cited by ^ Bona venture. And as ''Phi 
 Judseus seconds him, "He that loves God will soar aloft and take him wing 
 and, leaving the earth, fly up to heaven, wander with sun and moon, stars, ai 
 that heavenly troop, God himself being his guide." If we desire to see hii 
 we must lay aside all vain objects, which detain us and dazzle our eyes, ai 
 as ^ Ficinus adviseth us, " get us solar eyes, spectacles as they that look c 
 the sun : to see this divine beauty, lay aside all material objects, all sense, ai 
 then thou shalt see him as he is." Thou covetous wretch, as "Austin expo 
 tulates, " why dost thou stand gaping on this dross, muck-hills, filthy excr 
 meuts? behold a far fairer object, God himself woos thee; behold him, enjc 
 him, he is sick for love." Cant. v. he invites thee to his sight, to come inl 
 his fair garden, to eat and drink with him, to be merry with him, to enjc 
 his presence for ever. *> Wisdom cries out in the streets besides the gates i 
 the top of high places, before the city, at the entry of the door, and bids the 
 give ear to her instruction, which is better than gold or precious stones; i 
 pleasures can be compared to it : leave all then and follow her, vos exlwrtor 
 
 ^ Horn. 9. in epist. Johannis, cap, 2. Multos conjngmm decepit, res alioqtii salutaris et necessaria, eo qn 
 caxo ejus amove decepti, divini amoris et glorise studium in universum abjecerunt; plurimos cibus et pot 
 perdit. t In mundo splendor opum, glorife majestas, amicjtiarum praasidia, verborum blanditise, volupt 
 turn omnis generis illecebra;, Tictorise, triumphi, et jnflnlta alia ab amore del nos abstrahnnt, &o. " 
 }'sal. xxsii. Dei am^us esse non potest qui mundi studiis delectatur ; ut banc formam Tideas mtinda ci 
 Serena cor, &c. ^ Contemplationis pluma nos s'ublevat atque inde erigimur intentione cordis, dulcedi 
 contemplationis distinct. 6. de 7. Itineribus. ? Lib. de victimis : amans Denm, sublimia petit, sump 
 
 alis et in ccelum rectfe volat, relicta terra, cupidus aberrandi cum sole, luna, stellarumque sacra militia, ip 
 l)eo duce. ^ In com. Plat. cap. 7. ut Solem videas oculis, fteri debes Solaris : ut divinam aspicias pi 
 
 cuvitudinem, demittc materiam, deraitte sensnm, et Deum quails sit videbis. » Avare, quid inhias h 
 
 <tc., pulchrior est qui te ambit ipsum visurus, ipsum habitui'ua, b Pi-qt. viii. 
 
Mem. 1. Subs. 1.] Causes of Eeligious Melancholy. 665 
 
 amid et obsecro. In "Ficinus's -words, " I exhort and beseech you, 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 "^Plotiuus, " we must forsake the kingdoms and empires of 
 the whole earth, sea, land, and air, if we 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, Deut. 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 children'of 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, dwell eth in God, and God iii him;" 
 for love pre-supposeth knowledge, faith, hope, and unites us to God himself, 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. J 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 anothei-, 
 forgive one another, clothe the naked, visit the sick, and perform all those 
 works of mercy, which ^Clemens Alexandrinus calls amoris etamicitix imple- 
 tionem et extentionem, the extent and complement of love; and that not for 
 fear or worldly respects, but ordine ad Deum, for the love of God himself 
 This we shall do if we be truly enamoured; biit we come short in both, we 
 neither love God nor our neighbour as we should. Our love in spiritual things 
 is too i^defective, in worldly things too excessive, there is ajar in both. We 
 love the world too much; God too little; ourneighbournotatall,orforourown 
 ends. Vulgtis amicitias utilitate probat. " The chief thing we respect is our 
 commodity ;" and what we do is for fear of worldly punishment, for vam-glory, 
 praise of men, fa-shion, 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 U 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 ol 
 the earth, far and near, and so have been in aU 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 o^g'^\^^mf^^o\Aovh^2 
 any perfection in this life, much less supererogate; when we have all don e^ we 
 are liLprofitable servants. But because we do ahud agere, zealous without 
 knowledge, and too solicitous about that which is ^^ot^ece^sary busying cm ■- 
 selves about impertinent, needless,idle,andvainceremonies,poi;«./o««?^/aceran?, 
 
 •Cap. ,8. Eom. An,orem Imnc divlr,um toHs virrtus .™ple..rrf.^^^ 
 
 si ad .psum coiiversus veils uisen. , ^'''"'?*/ „°i"iS, Bulchrinatiiram. 6 stromatum lib. z. 
 • Deum super omnia. * Uial. 1. Omnia convertit amor in ipsius puicnn naiiuam 
 
 ' Greeoliam. 
 
66-6 Religious MelancJwhj. [Fart. 3. Sec. 
 
 as the Jews did about sacrifices, oblations, offerings, incense, new moons,^ feast 
 &c., but Isaiali taxeth them, i. 1 2, " wbo required this at your hands ? " ^ 
 have too great opinion of our own worth, that we can satisfy the law; and c 
 more than is required at our hands, by performing those evangelical counsel 
 and such works of supererogation, merit for others which Bellarmine, Gregoi 
 de Valentia, all their Jesuits and champions defend, that if God should deali 
 rigour with them, some of their Franciscans and Dominicans are so pure, thj 
 nothing could be objected to them. Some of us again are too dear, as m 
 think, more divine and sanctified than others, of a better mettle, greater gift 
 and with that proud Pharisee, contemn others in respect of ourselves, we ai 
 better Christians, better learned, choice spirits, inspired, know more, ha\ 
 special revelation, perceive God's secrets, and thereupon presume, say and d 
 that many times which is not befitting to be said or done. Of this uumbc 
 are aU superstitious idolaters, ethnics, Mahometans, Jews, heretics, 'ei 
 thusiasts, divinators, prophets, sectaries, and schismatics. Zanchius reducet 
 such infidels to four chief sects ; but I will insistand follow mine own intende 
 method : all which with many other curious persons, monks, hermits, &c., ma 
 be ranged in this extreme, and fight under the superstitious banner, with thos 
 rude idiots, and infinite swarms of people that are seduced by them. In th 
 other extreme or in defect, march those impious epicures, libertines, atheist 
 hypocrites, infidels, worldly, secure, impenitent, unthankful, and carnal-minde 
 men, that attribute all to natural causes, that will acknowledge no suprem 
 power; that have cauterised consciences, or live in a reprobate sense; or sue 
 desperate persons as are too distrustful of his mercies. Of these there I 
 many subdivisions, diverse degrees of madness and folly, some more than othe: 
 as shall be shown in the symptoms : and yet all miserably out, perplexec 
 doting, and beside themselves for religion's sake. For as "^Zanchy well dii 
 tinguished and all the world knows, religion is twofold, true or false; false: 
 that vain superstition of idolaters, such as were of old, Greeks, Romans, pri 
 sent Mahometans, &c. Timorem deoruminanem,^T\i\lj covldi teno.it-, ors 
 Zanchy defines it, Ubi falsi dii, autfalso cultu colitur Deus, when false god 
 or that God is falsely worshipped. And 'tis a miserable plague, a torture ( 
 the soul, a mere madness, Religiosa insania, "'Meteran calls it, or insanh 
 error, as ''Seneca, a frantic error; or as Austin, Insanus animi morbus, 
 furious disease of the soul; insania omnium insanissima, a quintessence ( 
 madness ; "for he that is superstitious can never be quiet. 'Tis proper to ma 
 alone, uni superbia, avaritia, superstitio, saith PUn. lib. 7. cap. 1. atque etiar. 
 post scevit defuturo, which wrings his soul for the present, and to come : th 
 greatest misery belongs to mankind, a perpetual servitude, a slavery, ^E 
 timore timor, a heavy yoke, the seal of damnation, an intolerable burden. The 
 that are superstitious are still fearing, suspecting, vexing themselves wit 
 auguries, prodigies, false tales, dreams, idle, vain works, unprofitable labour 
 as "^Boterus observes, curd mentis ancipite versantur: enemies to God and i 
 themselves. In a word, as Seneca concludes, Religio Deum colit, superstit 
 destruit, superstition destroys, but true religion honours God. True religio: 
 ubi verus Deus vere colitur, where the true God is truly worshipped, is the wa 
 to heaven, the mother of virtues, love, fear, devotion, obedience, knowledge, & 
 It rears the dejected soul of man, and amidst so many cares, miseries, pera 
 cutions, which this world affords, it is a sole ease, an unspeakable comfort, 
 sweet reposal, Jugum suave, et leve, a light yoke, an anchor, and a haven, 
 adds courage, boldness, and begets generous spirits : although tjrrants rag 
 persecute, and that bloody Lictor, or sergeant be ready to martyr them, aut lU 
 
 iDeprimoprtecepto. kDe relig. 1. 2. Thes. 1. 1 2De nat. deomm. ™ Hist. Belgic lib. 
 
 n Superstitio error insanus est. epist. 223. ** ^'am qui superstitiune imbutus est, ouietusessenunqui 
 
 potest. PGreg. <1 Folit. lib. 1. cap. 13. 
 
Mem. 1. Subs. 1.] Parties affected. 667 
 
 avi morere (as in those pei-secutions of tlie primitive Chin-ch, 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, "Sifractus illahatur orbis, impavidos ferient 
 ruinai, though heaven should fall on his head, he would not be dismayed. But 
 as a good Christian prince once made answer to a menacing Turk, facile scele- 
 rata liominum arma contemnit, qui Dei prcesidio tutu.i 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 nobiscum, quis contra nos? 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," 
 (tc, 'tis a fear expelling fear; he hath peace of conscience, and is full of hope, 
 which is (saith ^Austin) vita vita 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 Luciau, that Antiochian priest, made 
 liis 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 composiium, 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 
 snpei-stition (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. Eor where God hath a temple, the devil will have a chapel : 
 where God hath sacrifices, the devil will have his oblations : whei-e 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, Eomans, 
 Tuscans, Gauls, Germans, Britons, &c. Britannia jam hodie celebrat tarn 
 attonite, saith '^ Pliny, tantis ceremoniis (speaking of superstition) ut dedisse Per- 
 sis videripossit. The Biitons are so stupendly superstitious in their ceremonies, 
 that they go beyond those Persians. He that shall but read in Pausanias 
 alone, those gods, temples, altars, 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 
 never 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 Damon habet^ The patriarchs and 
 their families, the Israelites a handful in respect, Christ and his apostles, and 
 not all of them, neither. Into what straits hath it been compinged, a httle 
 flock ! how hath superstition on the other side dilated herself, error, ignorance, 
 barbaiism, folly, madness, deceived, triumphed, and insulted over the most 
 
 'Hor »EDist Phalar tin Psal. iii. " Lib. 9. cap. 6. " Lib. 3. JLib. B. descript. Grac. 
 nulla est via quSi n'on inuumeris Idolis est referta. Tantum tunc temporis in miseriimos mortales potcntiae 
 et ciudelis Tyvannidis Satan exeicuit. »" The devU divides tlie liropire with Jupiiei. 
 
6G8 ReligvMs Melancholy. [Pai-t. 3. Sec. 
 
 wise, discreet, and understanding men, philosophers, dynasts, monarchs, i 
 were involved and overshadowed in this mist, in more than Cimmerian dar 
 ness. '^Adeo ignara superstitio mentes hominum depravat, et nonnunqua 
 sapientum afiimos transversos agit. At this present, quota pars! How sms 
 a part is truly religious ! How little in respect ! Divide the world into s: 
 parts, and one, or not so much, is Christians j idolaters and Mahometans po 
 sess almost Asia, Africa, America, Magellanica. The kings of China, grei 
 Cham, Siam, and Borneo, Pegu, Deccan, Narsinga, Japan, &c., are gentile 
 idolaters, and many other petty princes in Asia, Monomotopa, Congo, and 
 know not how many negro princes in Africa, all Terra AustraHs incognit 
 most of America, pagans, differing all in their several superstitions; and yet a 
 idolaters. The Mahometans extend themselves over the great Turk's dom 
 nions in Europe, Africa, Asia, to the Xeriffes in Barbary, and his territori( 
 in Fez, Sus, Morocco, &c. The Tartar, the great Mogor, the Sophy of Pe: 
 sia, with most of their dominions and subjects, are at this day Mahometan 
 See how the devil rageth: those at odds, or differing among themselve 
 some for ""Ali, some Enbocar, for Acmor, and Ozimen, those four doctor 
 Mahomet's successors, and are subdivided into seventy-two inferior sects, i 
 ''Leo Afer reports. The Jews, as a company of vagabonds, are scattered ove 
 all parts j whose story, present estate, progress from time to time, is fully S6 
 down by <*Mr. Thomas Jackson, Doctor of Divinity, in his comment on th 
 creed. A fifth part of the world, and hardly that, now professeth CHKIST 
 but so inlarded and interlaced with several superstitions, that there is scarce 
 sound part to be found, or any agreement amongst them. Presbyter John, i 
 Africa, lord of those Abyssinians, or Ethiopians, is by his profession a Chii 
 tian, but so different from us, with such new absurdities and ceremonies, sue 
 liberty, such a mixture of idolatry and paganism, "'that they keep little mor 
 than a bare title of Christianity. They suffer polygamy, circumcision, stupeni 
 fastings, divorce as they will themselves, &c., and as the papists call on th 
 Virgin Mary, so do they on Thomas Didymus before Christ. ^ The Greek o 
 Eastern Church is rent from this of the West, and as they have four chi« 
 patriarchs, so have they four subdivisions, besides those Nestorians, Jacobini 
 Syrians, Armenians, Georgians, &c., scattered over Asia Minor, Syria, Egypi 
 &c., Greece, Walachia, Circassia, Bulgaria, Bosnia, Albania, lUyricum, Scla 
 vonia, Croatia, Thrace, Servia, Eascia, and a sprinkling amongst the Tartar 
 the Eussians, Muscovites, and most of that great duke's (czar's) subjects, ar 
 part of the Greek Church, and still Christians: but as ^one saith, tempon 
 successu multas illi addiderunt superstitiones. In process of time they hav 
 added so many superstitions, they be rather semi-christians than otherwise 
 That which remains is the Western Church with us in Europe, but so eclipse 
 with several schisms, heresies and superstitions, that one knows not wher 
 to find it. The papists have Italy, Spain, Savoy, part of Germany, Franc( 
 Poland, and a sprinkling in the rest of Europe. In America, they hold a 
 that which Spaniards inhabit, Hispania Nova, Castella Aurea, Peru, &c. I 
 tlie East Indies, the Phihppinse, some small holds about Goa, Malacca, Zelai 
 Ormus, &c., which the Portuguese got not long since, and those land-leapin 
 Jesuits have essayed m China, Japan, as appears by their yearly letters: i 
 Africa they have Melinda, QuUoa, Mombaze, &c., and some few towns, the 
 drive out one superstition with another. Poland is a receptacle of all reUgion! 
 where Samosetans, Socinians, Photinians (now protected in Transylvania an 
 1 oland) Arrians, anabaptists are to be found, as well as in some German citiei 
 
 « Alex. ab. Alex. Ub. 6, cap. 26. b Puichas Pilgrim, lib. 1 . c. 3. c Lib 3 d 2 uart sprt ^ Hi, 
 c.p. et deinceps. eTitetoannus. Maginus. Bridenbachius. Fr Alnaresius Itin de AbVJnls Herl 
 
 ,6olu,n vescuntDr votarii, aquis mento terus doi-miant, &c. f BredenbaclS Jod' k llt^JfJ 8 S 
 
 Passevmua Herbastein, Magin. D. Fletcher, Joviua, Hacluit, Purchas,&cTof their eiTors*^ 
 
Mem. 1. Subs. 2.] Causes of Religious Melancholy. 669 
 
 ScanJia 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 said 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, 
 hwc gens (saith mine "^ author) Satana hactenus possessio — et quod maxime 
 mirandum et dolendum, 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 wiU hardly be brought to Christi- 
 anity, but worship stiU the devil, who daily appears to them. In their idola- 
 trous courses, Gaudentibus diis palriis quos religwse colunt, &c. Yet 
 are they very s\iperstitious, 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 fiom 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 multcB irrepse- 
 rint stultitits, 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, FamiUsts, &c. 
 There is superstition in our prayers, often in our hearing of sermons, bitter 
 contentions, invectives, pei-secutions, strange conceits, besides diversity of 
 opinions, schisms, factions, &c. 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, non 
 recte loquuntur de Deo, they speak not, they think not, they write not well of 
 God, and as they ought. And therefore. Quid quceso, mi JJorpi, 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? But more of their differences, paradoxes, 
 opinions, mad pranks, in the symptoms : I now hasten to the causes. 
 
 SuBSECT II. — C auses of Eeliffious melanc holy. From the d evil by miracl es, 
 apparitions, oracles. His instruments or factors, politicians. Priests, Im- 
 postors, Heretics, b lind gu ides. In them simplicity, fear, blinJTeal, igno- 
 rance, solitariness, curiosity, pride, vain-glory, presumption, SfC. his engines, 
 fasting, solitariness, hope, fear, SfC. 
 
 We are taught in Holy Scripture, that the "Devil rangeth abroad like a 
 roaring lion, stiU 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 gloiy, 
 as Dandinus adds, he wUl have all homage, sacrifices, oblations, and whatso- 
 
 h Deplorat. Gentia Lapp. i Gens superstitioni obnoiia, religionibiis adversa. k Boissardus de Magia. 
 Intra septimum aut nonam a taptismo diem morluntur. Hinc lit, Ac. ■Cap de Inoolls terra sane ae 
 
 "" Plato in Crit. Daemones eustodes sunt hominnm et eorum domini, ut nos an.malmm ; nee hoirnmbus, sed 
 etregionibus Imperant, vatielniis, auguriis, nosregunt. Idem fere .Max. Tyrius, ser. 1 . et 26. 27. med 03 vult 
 damlnes inter Decs et bomines deorum ministros, presides hommura, a coe ad homines descendentes 
 " De prxparat. Evangel. ' Vel in abusum Del vel in smulationem. DanOinus, com. in lib. 2. Anst. de 
 
 An. Text. 29. 
 
670 Religious MdancMy. [Part. 3. Sec. 
 
 ever else belongs to the worship of God, to be done likewise unto him, dnn 
 erit altissimo, and by this means infatuates the world, deludes, entraps, a 
 destroys many a thousand souls. Sometimes by dreams, visions (as God 
 Moses by familiar conference), the devil in several shapes talks with them : 
 the P Indies it is common, and ia China nothing so familiar as apparitions, i 
 spirations, oracles, by terrifying them with false prodigies, counterfeit miracl 
 sending storms, tempests, diseases, plagues (as of old in Athens there -« 
 Apollo Alexicacus, Apollo Xoi/J^iog, pesUfer et malorum depulsor), raising wa 
 seditions by spectrums, troubling their consciences, driving them to despa 
 terrors of mind, intolerable pains; by promises, rewai-ds, benefits, and fi 
 means, he raiseth such an opinion of his deity and greatness, that they da 
 not do otherwise than adore him, do as he will have them, they dare not offei 
 him. And to compel them more to stand in awe of him, "''he sends ai 
 cures diseases, disquiets their spirits (as Cyprian saith), torments and terrif 
 their souls, to make them adore him : and aU his study, all his endeavour is 
 divert them from true religion to superstition : and because he is damned hii 
 ■self, and in an error, he would have all the world participate of his errors, ai 
 be damned with him. The primum mobile, therefore, and first mover of ; 
 superstition, is the devU, that great enemy of mankind, the principal age] 
 who in a thousand several shapes, after diverse fashions, with several engin 
 illusions, and by several names hath deceived the inhabitants of the earth, 
 several places and countries, still rejoicing at their falls. " All the world ov 
 before Christ's time, he freely domineered, and held the souls of men in mc 
 slavish subjection (saith ""Eusebius) in diverse forms, ceremonies, and sacrifio 
 till Christ's coming," as if those devils of the air had shared the earth amonj 
 them, which the Platonists held for gods (^ Ludus deorum sumus), and wt 
 our governors and keepers. In several places, they had several rites, orde 
 names, of which read Wierus de prcestigiis dcBmonum, lib. 1. cap. 5. 'Strozii 
 Cicogna, and others; Adonided amongst the Syrians: Adramalech amon| 
 the Capernaites, Asiniss amongst the Emathites ; Astartes with the Sidoniar 
 Astaroth with the Palestines ; Dagon with the Philistines ; Tartary with t 
 Hansel; Melchonis amongst the Ammonites: Belithe Babylonians; Beelzebi 
 and Baal with the Samaritans and Moabites; Apsis, Isis, and Osiris amonj 
 the Egyptians ; Apollo Pythius at Delphos, Colophon, Ancyra, Cuma, Ery thi 
 Jupiter in Crete, Venus at Cyprus, Juno at Carthage, j^sculapius at Epidaun 
 Diana at Ephesus, Pallas at Athens, <feo. And even in these our days, bo 
 in the East and West Indies, in Tartary, China, Japan, &c., what stran 
 idols, in what prodigious forms, with what absurd ceremonies are they adore 
 "What strange sacraments, like ours of Baptism and the Lord's Supper, wl 
 goodly temples, priests, sacrifices they had in America, when the Spaniai 
 first landed there, let Acosta the Jesuit relate, lib. 5. cap. 1, 2, 3, 4, &c., a: 
 how the devil imitated the Ark and the children of Israel's coming out 
 Egypt ; with many such. For as Lipsius well discourseth out of the doctri 
 of the Stoics, maxiine cupiunt adorationem hominum, now and of old, they st 
 and most especially desire to be adored by men. See but what Vertomann 
 /. 5. c. 2. Marcus Polus, Lerius, Benzo, P. Martyr in his Ocean Decad 
 Acosta, and Mat. Riccius, Expedit. Christ, in Sinas, lib. 1. relate. "Euseb: 
 wonders how that wise city of Athens, and flourishing kingdoms of Gree 
 should be so besotted ; and we in our times, how those witty Chinese, so p 
 
 P DiEmones consulunt, etfarailiareshabent diemonespleriquesacerdotes. Riccius, lib. 1. cap. 10. Expe 
 Sinar. i Vitam turbant, somnos inquietant, irrepentes etlam in corpora mentes terrent, valetudii 
 
 fran^nt, morbos lacessunt, ut ad cultum sui cogant, nee alind his studium, qaam ut a vera religione 
 saperstitionera vertant; cum sint ipsipoenales, quserunt sibi ad pcrnas comites, ut habeant errorispartici 
 ' Lib. 4. prieparat. Evangel, c. Tantamque vicloriam amentia hominum consequuti sunt, ut si colliger 
 uuum velis, universum orbem istis scelestibus spiritibus subjectum fuisse invenies ; Usque ad Salvat 
 adventum hominum eiedeperniciosissimos dJeraonesplacabant, <tc. spi^to. tstrozius, Cicogna, on: 
 mag. lib. 3. cap. 7. Ezek. viii. 4; Ueg. xi. 4. Keg. 3. et 17. 4. Jer. xlii.: Num. li. 3; Keg.: 
 ^Lib. 4. cap. 8. depreepar. evangel. 
 
Mem. 1. Subs. 2.] Causes of Religious Melancholy. 671 
 
 spicacioTis in aU other things should be so gulled, so tortured with superstition 
 so blmd 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 ^sculapius, have resigned their interest, names, and 
 
 offices to St. George, 
 
 "^ (Maxtae bellornni rector, quem nostra juventus 
 Pro Mavorte colit.)" 
 
 St. Chi-istopher, and a company of fictitious saints, Venus to the Lady of 
 Loretto. And as those old Romans 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, 
 affrights, 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 miilta neglecti dederunt 
 Hesperiffl mala luctuosffi." 
 
 to terrify them, to arouse them up, and the like: see but Livy, Dionysius 
 HaUcamassseus, Thucydides, Pausanias, Philostratus, * Polybius, before the 
 battle of CamiBB, prodigiis, signis, ostentis, templa cuncta, privaice etiam cedes 
 scatebant. (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 depascebatur, to spoil both 
 men and country, which was afterwards kiUed by Meleager. So Plutarch in 
 the Life of Lucullus relates, how Mithridates, king of Pontus, at the siege of 
 Ciiiicum, 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 ./Esculapius ? Juno's image and that of '^ Fortune spake, "^ Castor and 
 Pollux fought in person for the Romans against Hannibal's army, as Pallas, 
 Mars, Jimo, 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, &c. ^ St. Sabiue was 
 seen to fight for Arnulphus, duke of Spoleto. " St. George fought in person 
 for John the Bastard of Portugal, against the Castilians j St. James for the 
 Spaniards in America. In the battle of Bannockbum, 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 the 
 Jesuits' Letters, Pdbadeneira, ThurseUnus, Acosta, Lippomanus, Xaverius, 
 Ignatius' Lives, &c., and tell me what difference ? 
 
 His ordinary instruments or factors which he useth, as God himself did 
 
 ^Bapt. Mant. 4, Fast, de Saneto Georgio. " great master of war, whom mir youths worship as if he 
 were Mars self." y Part. 1. cap. 1. et lib. 2. cap. 9. ^Polyd. Virg. lib. 1. deprodig. " Hor. 1. 3. od. 6. 
 * Lib. 3. hist b Grata lege me dicastis mulieres Dion Halicarn. ° Tully de nat. deorum lib. 2. 
 
 .Squa Venus Tencris, Pallas iniqua fuit. d Jo. Molanus, lib. 3. cap. 69. 'Pet. Oliver de Johanne 
 
 •primo Portugalliae Eege strenne pngnana, et diversaj partis ictus clypeo excipiens. (L. 14. Loculoa 
 
 sponte aperuisse et pro lis pugnasse. 
 
672 Religims Melancholy. [Part. 3. Sec. 
 
 good kings, lawful magistrates, patriarchs, prophets, to the establishing of] 
 church, 8 are politicians, statesmen, priests, heretics, blind guides, unposto 
 pseudo-prophets, to propagate his superstition. And first to begin of politicia 
 it hath ever beena principal axiom with them to maintain religion or supers 
 tion, which they determine of, alter and vary upon all occasions, as^ to th( 
 seems best, they make religion mere policy, a cloak, a human invention, ni 
 CBque valet ad regendos vulgi animos ac superstitio, as ^ Tacitus and " Tully ho 
 Austin I. 4. de civitat. Dei c. 9. censures Scsevola saying and acknowledgi 
 expedire civitates religione falli, that it was a fit thing cities should be deceiv 
 by religion, according to the diverb. Si mundus vult dedpi, dedpiatur, if t 
 world will be gulled, let it be gulled, 'tis good howsoever to keep it in su 
 jection. 'Tis that ^ Aristotle and ' Plato inculcate in their politics, " Religi 
 neglected, brings plagues to the city, opens a gap to all naughtiness." "J 
 that which all our late politicians ingeminate. Cromerus, I. 2. pol. hi 
 Boterus, l.S.de incrementis urbium. Clapmarius, /. 2. cap. 9. de Arcanis rerw, 
 pub. cap. 4. lib. 2. polit Captain Machiavel will have a prince by all means 
 counterfeit religion, to be superstitious in show at least, to seem to be devoi 
 frequent holy exercises, honour divines, love the church, afiect priests, 
 Numa, Lycurgus, and such law-makers were and did, non ut hisfidem habew, 
 sed ut subditos religianis metufacilius in officio contineant. to keep people 
 obedience. ™ Nam naturaliter (as Cardan wri tes), lex Christiana lex est pietat 
 JustiticE,fidei, simplicitatis, &c. But this error of his, Innocentius Jentiletti 
 a French lawyer, theorem. 9. comment. 1. de Melig. and Thomas Bozius in ] 
 book de minis gentium, et Regnorum, have copiously confuted. Many politiciai 
 I dare not deny, maintain religion as a true means, and sincerely speak of 
 ■without hypocrisy, are truly zealous and religious themselves. Justice a: 
 religion are the two chief props and supporters of a weU-govemed commc 
 wealth ; but most of them are but Machiavelians, counterfeits only for politi( 
 ends; for solus rex (which Campanella, cap. 18. atheismi triicmphati observe 
 as amongst our modem Turks, reipub. Finis, as knowing ° magnum ejus 
 animos iinperium; and that, as °Sabellicus delivers, " Aman without religic 
 is like a horse without a bridle." No way better to curb than superstition, 
 terrify men's consciences, and to keep them in awe: they make new la\ 
 statutes, invent new religions, ceremonies, as so many stalking horses, to thi 
 ends. ^ HcBC enim {religio) si falsa sit, dummodo vera credatur, animon 
 ferociam domat, libidines coercet, subditos principi obsequentes effi^it.'^ The: 
 fore (saith'Polybius of Lycurgus), "did he maintain ceremonies, not that 
 was superstitioushimselfjbutthathe perceived mortal men moreapttoembn 
 paradoxes than aught else, and durst attempt no evil things for fear of t 
 gods." This was Zamolcus's stratagem amongst the Thracians, Numa's pi 
 when he said he had conference with the nymph ^geria, and that of Sertori 
 with a hart; to get more credit to their decrees, by deriving them from t 
 gods; or else they did all by divine instinct, which Nicholas Damascen w 
 observes of Lycurgus, Solon, and Minos, they had their laws dictated, mo 
 sacro, by Jupiter himself So Mahomet referred his new laws to the " an 
 Gabriel, by whose direction he gave out they were made. Caligula in Di 
 feigned himself to be familiar with Castor and Pollux, and many such, wh: 
 kept those Romans under (who, as Machiavel proves, lib. 1. disput. cap. 11 
 12. were Eeligione maxime moti, most superstitious) : and did curb the peo 
 
 K Eelicion, as they hold, is policy, inveuted alone to keep men in awe. hi. Annal. iOmnesrelig 
 moventur. 5. in Verrem. k Zeleuchus, prsetat. Icgis qui urbem ant regionem inhabitant, persnasos 
 
 oportet esse Deos. 1 10. de legibus. Religio neglecta maximam pestem in civitatem infert, omn 
 
 scelerum tenestram aperit. ""Cardanns, Com. in Ptolomeum quadiipart. "Lipsins, 1. 1. 
 
 ° Homo sine religione, sicnt equus sine frseno. P Vaninus, dial. 52. de oraculis. 4 " if a religio 
 
 false,^only let it be supposed to be true, and it will tame mental ferocity, restrain lusts, and make loyal 
 jects." ^\A\i. 10. Ideo Lycurgus, &c. non quod ipse superstitiosus, sed quod videret mortales parac 
 facilius amplecti, nee res graves audere sine periculo deorum. s cieonardus, epist. 1. Notos legea 
 ad Angelum Uabiielem referebat, quo monitore mentiebatur omnia se gerere. 
 
Mem. 1. Subs. 2.] Games of JReligious Melancholy. 673 
 
 more by this means, than by force of arms, or severity of human laws. Sola 
 plebecula earn agnoscebat (saith Vaninus, dial. 1 . lib. 4. de admirandis natarce 
 arcanin) speaking of religion, quce facile decipitur, magnates vera et pUlosophi 
 nequaquam, your grandees and philosophers had no such conceit, sed ad 
 impei-ii conformationem et amplificationem quam sine prcetextu religionis tueri 
 nan poterant ; and many thousands in all ages have ever held as much. Philo- 
 sophers especially, animadvertebant hi semper hcEC esse fabellas, attamen ob 
 metum publiea potestatis silere cogebantur, they vrere still silent for fear of laws 
 &c. To this end that Syrian Phyi-e.sides, Pythagoras his master, broached in 
 the East amongst the heathens, first the immortality of the soul, as Trismeo-istus 
 did in Egypt, with a many of feigned gods.- Those French and Briton Druids 
 in the West first taught, saith 'Csesar, non interire 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 j3Eacus, Minos, and Rhadamanthus, 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 Oocytus,and to that burning lake of ^hell with 
 file and brimstone for ever to be tormented. 'Tis this which ''Plato labours 
 for in his Phcedon, et 9. de rep. The Turks in their Alcoran, when they set 
 down rewards, and several punishments for every particular virtue and vice, 
 ''when 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 tlte less ; if ill, per indesinentes cruciatus ad diem judicii, they 
 incessantly pvmish him ta the day of judgment. Nemo viventium qui ad 
 Itorum mentimiem non totus horretet contremiscit, the thought of this crucifies 
 them all their lives long, and makes them spend their days in fasting and 
 prayer, ne mala hcec 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 sul:gects, 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, <fcc., and 
 chose out a certain young man, whom with a "■so^orilerous 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 
 again, 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 m the scrip- 
 tures, and to be 'believed necessary by Christians : so cunningly can the devU 
 andhLs ministei-s, in imitation of true religion, counterfeit and forge the like, 
 to circumvent and delude his superstitious followers. Many such tricks and 
 impostures are acted by politicians, in China especially, but with what efiect 
 I will discourse in the symptoms. 
 
 tLIb. 16. belli Galllct Ut meta r.ortis neglecto, ad vhtutom in/t^'™\„" ^e Ms leBeLum^^^^^^ 
 torn I Hnmpr Odv^s 11 Vlrff JE.n 6 "Bavatheo sulfure et flamma stagnante ffitemum (leimri;eDamur. 
 m3!-ae'^;;k°o?nnls InSiif adolescentum eo referenda ut ^^^^^ ^ZJlt^lsX^^T:^^^^^ 
 ^ Roterus, ♦ Citra aqnam, virHlarium plantavit maximum et P"'*'^"™™' A""^"' °/°" S^^ 
 plemm, &c. ''Potum qiicndam cledit quo inescatus, et g.avi »7.°'f "K^^f, "^' '," p "SZ ecluilt 
 
 ducebatur, &c. b Atque itenmi mcmovatum potum bi'jendum cKliibu.t, et sicesfa Paiaaiaum leauxit 
 
 ut cum evigilaret, sopore soluto, &c. n 
 
674 Belvjious Melandu/lt/. [Part. 3. Be 
 
 Next to politicians, if I may distinguish tliem, are some of our priests ( 
 make religion policy), if not far beyond them, for they domineer overpri 
 and statesmen themselves. Carnijicinam exercent, one saith they tyran 
 over men's consciences more than any other tormentors whatsoever, partlj 
 their commodity and gain; Religionum enim omnium abusus (as "Poste 
 holds), qucsstus scilicet sacrificum in causa est: for sovereignty, credit 
 maintain their state and reputation, out of ambition and avarice, which 
 their chief supporters : what have they not made the common people beli< 
 Impossibilities in nature, incredible things ; what devices, traditions, c 
 monies, have they not invented in aU ages to keep men in obedience, to en: 
 themselves? Quibus qucestui sunt capti superstitione animi, as "^Livy sa 
 Those Egyptian priests of old got all the sovereignty into their hands, ; 
 knowinf, as ^Curtius insinuates, nulla res efficacius multitudinem regit qi 
 super stitio; melius vatibus quctm ducihus parent, vand religione capti, el 
 impoteates foemince ; the common people will sooner obey priests than capta 
 and nothing so forcible as superstition, or better than bUnd zeal to rul 
 multitude; have so tenified and gulled them, that it is incredible to rel 
 All nations almost have been besotted in this kind ; amongst our Britons 
 old Gauls the Druids; magi in Persia; philosophers in Greece; Chalde 
 amongst the Oriental; Brachmanniin India; Gymnosophists in Ethiopia; 
 Turditanes in Spain ; Augurs in Rome, have insulted ; Apollo's priests 
 Greece, Phsebades and Pythonissse, by their oracles and phantasms; Araj 
 arius and his companions; nuw mahometanand pagan priests, what cant 
 not effect? How do they not infatuate the world? Adso ubique (as 'Scali 
 writes of the mahometan priests), turn gentium turn locorum,,gens ista sacror 
 m/inistra vulyi secat spes ad ea qum ipsi fingunt somnia, " so cunningly 
 they gull the commons in all places and countries.'' But above all oth 
 that high priest of Rome, the dam of that monstrous and superstitious brc 
 the bull-bellowing pope, which now rageth in the West, that three-hea 
 Cerberus hath played his part. " *^ Whose religion at this day is mere pol 
 a state wholly composed of superstition and wit, and needs nothing but wit i 
 superstition to maintain it, that useth colleges and religious houses to as g 
 purpose as forts and castles, and doth more at this day " by a company 
 scribbling parasites, fiery-spirited friars, zealous anchorites, hypocritical c 
 fessors, and those pretorian soldiers, his Janissary Jesuits, and that dissocis 
 society, as ^ Langius terms it, postrenmis diaboli cowitus et scecidi exaremsnti 
 that now stand in the fore front of the battle, will have a monopoly of, : 
 engross all other learning, but domineer in divinity,* Excipiuntsoli totius vuh 
 belli, and fight alone almost (for the rest are but his dromedaries and ass 
 than ever he could have done by gaiTisons and armies. What power of pri 
 or penal law, be it never so strict, could enforce men to do that which for c 
 science'-sake they will voluntarily undergo ? As to fast from all flesh, abst 
 from marriage, rise to their prayers at midnight, whip themselves, with stupe 
 ous fasting and penance, abandon the world, wilful poverty, perform canon 
 and blind obedience, to prostrate their goods, fortunes, bodies, lives, and o 
 up themselves at their superiors' feet, at his command? What so powerful 
 engine as superstition? which they right well perceiving, are of no religior 
 aU themselves: Primum enim (as Calvin rightly suspects, the tenor i 
 practice of their life proves), arcance illius theologicB, quod apud eos regi 
 caput est, nullum esse deum, they hold there is no God, as Leo X did, Hil 
 brand the magician, Alexander "VI., Julius II., mere atheists, and which 
 common proverb amongst them approves, " '^The worst Christians of Italy 
 
 "Lib. 1. de orb. Corcord. cap. 7. dLib. 4. "Lib. 4. f Exerc. 228. «S. Ed. Sands, 
 
 consult de princ. inter provinc. Europ i Luciau. '■ By themselves sustain the brimt of everv ba 
 
 K S. Ed. Sands in his Uelafion. ' 
 
Mem. 1. Subs. 2.] Cattses of Religious Melancholy. C75 
 
 the Romans, of the Romans 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 Chri st to 
 be fables and impostures, of heaven and hell, day of judgment, paradise 
 immortality of the soul, are all, ' ' 
 
 " 1 Eiiraores vacui, verbaqiie inmia, 
 Et par sollicito fdbaia somniu." 
 
 " 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 reli<>-ion at all 
 they will make others most devout and superstitious, by promises and threats' 
 compel, enforce from, and lead them by the nose Hke so many bears in a Hue • 
 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 Rome. For what otherwise care they? Si mundus vult decipi, 
 decipiatur, " since the world wishes to be gulled, let it be gulled," 'tis fit it 
 should be so. And for which "Austin cites Varro to maintain his Roman 
 reHgion, we may better apply to them : multa vera, quce valgus scire non est 
 utile; pleraque falsa, qum 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, hope 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, Domiivas doviinantium, 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 engi-ossed a "^ third part, half, in some places all, into their hands. Three 
 princes, electors in Germany, bishops; besides Magdeburg, Spire, Saltsburg, 
 Breme, Bamberg, <fec. In France, as Bodiue, 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, a new 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 Arnoldus proves, in thirty years they have got bis centum librarum millia 
 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. m vice cotis, acutum Eedderc quK ferrum Talet, exors ipsa secanSi. " De civ. 
 
 Dei, lib. 4. cap. 31. "Seeking their own, saith Paul, not Clirisfs. P Heha h the Duchy of Spoleto m 
 
 Italy, the Marquisate of Ancona, beside Eome, and the teriitories adjacent, BoloRna, Ferraia, >fcc. Avi- 
 gnon in FrancS <fec. « Estote fratres mei, et principes hujus mundi r The Laity suspect tl -r greatness, 
 witness those statutes of nioi tmain. » Lib. 8. de Academ. t Prafat. lib de paratlox. „ coii W.oi.i. 
 
 provincia habet Col. 36. Neapol. 23. Veneta 13. Lucit. 15. India onent. 27. BiasiL 20, &c In Jus 
 
 Chronic, yit. Hen. 8. ^ 16. cap. of his funeral monuments. 
 
676 liellyiozis Melancholy. [Part. 3. Sec. 
 
 and what sums have they scraped by their other tricks! Loretto in Ital 
 Walsingham in England, in those days, Ubi omnia auro nitent, " where ever 
 thing shines with gold," saith Erasmus, St. Thomas's shrine, &o., may witnes 
 ^ Delphos so renowned of old in Greece for Apollo's oracle, Delos commui 
 conciliabdum et emporium sold religione munitum; Dodona, whose fame an 
 wealth were sustained by religion, were not so rich, so famous. If they ca 
 get but a relic of some saint, the Virgin Mary's picture, idols or the like, thi 
 city is for ever made, it needs no other maintenance. ISTow if any of the; 
 their impostures or juggling tricks be controverted, or called in question : if 
 magnanimous or zealous Luther, an Heroical Luther, as ^Dithmarus cal 
 him, dare touch the monks' bellies, all is in a combustion, all is in an uproai 
 Demetrius and his associates are ready to pull him in pieces, to keep u 
 their trades, ""Great is Diana of the Ephesians:" with a mighty shout of tw 
 hours long they will I'oar and not be pacified. 
 
 Now for their authority, what by auricular confession, satisfaction, penano 
 Peter's keys, thimderings, excommunications, &c., roaring bulls, this hig 
 priest of Rome, shaking his Gorgon's head, hath so terrified the soul of man 
 a silly man, insulted over majesty itself, and swaggered generally over a 
 Europe for many ages, and still doth to some, holding them as yet in slavis 
 subjection, as never tyrannising Spaniards did by their poor negroes, or Turl 
 by their galley-slaves. "'The bishop of Eome (saith Stapleton, a parasit 
 of his, de Mag. Eccles. lib. 2. cap. 1.) hath done that without arms, which thoE 
 Roman emperors could never achieve with forty legions of soldiers," depose 
 kings, and crowned them again with his foot, made friends, and corrected i 
 his pleasure, &c. "'Tis a wondei', saith Machiavel, Florentince his. lib. J 
 " what slavery King Henry II. endured for the death of Thomas S, Becket 
 what things he was enjoined by the Pope, and how he submitted himself to d 
 that which in our times a private man would not endure," and all throug 
 superstition. "^HenrylV. disposed of his empire,stood barefooted with his wil 
 at the gates of Canossus. "^ErederJctiie Emperor was trodden on by Alexandf 
 III., another held Adrian's stirrup, King John kissed the knees of Pandulphr 
 the Pope's legate, &c. Wliat made so many thousand Christians travel froi 
 France, Britain, &c , into the Holy Land, spend such huge sums of money, g 
 a pilgi'image so familiarly to Jerusalem, to creep and crouch, but slavish supei 
 stition? What makes them so freely venture their lives, to leave their nativ 
 countries, to go seek martyrdom in the Indies, but superstition? to be assai 
 sins, to meet death, murder kings, but a false persuasion of merit, of canonia 
 or blind obedience which they instil into them, and animate them by Strang 
 illusions, hope of being martyrs and saints ? such pretty feats can the dev 
 work by priests, and so well for their own advantage can they play their part 
 And if it were not yet enough, by priests and politicians to delude raankini 
 and crucify the souls of men, he Lath more actors in his tragedy, more iroi 
 in the fire, another scene of heretics, factious, ambitious wits^ insolent spirit 
 schismatics, impostors, false prophets, blind guides, that out of pride, singv 
 lai'ity, vain-glory, blind zeal, cause much more madness yet, set all in an iiproj 
 by their new doctrines, paradoxes, figments, crotchets, make new division 
 subdivisions, new sects, oppose one superstition to another, one kingdom i 
 another, commit prince and subjects, brother against brother, father again: 
 son, to the ruin and destruction of a commonwealth, to the disturbance i 
 peace, and to make a general confusion of all estates. How did those Arriai 
 
 y Pausanms in Laconicis, lib. 3. Idem de Acbaicis, lib. 7. cujua fitmimSB opes, et valdc Inclvta fanl 
 ^Exercit, Eth. Colleg. 3. disp. 3. ^ Act. xlx. 2S. b Pontifex Komanus prorsus inerrnls regibns ler 
 
 jura dat, ad recma evehit, ad pacem coffit, et peccantcs castigat, <tc quod Iniperatores Romani 40. leKionib 
 annati non eSecerunt. " .Mirum quanta pa"sus sit H. 2., ciuomodo se snbinisit, ea ae faclurum polllciti 
 
 quonun liodie ne privatus quiaeiri javtera facercL d digouias, 4. hist. ItaL ^ Curio, lib. 3. Fox Martyr 
 
Mem. 1. Subs. 2.] Causes of Religious Melancholy. Q77 
 
 rage of old ? tow many did they ciroumventi 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 ! 
 Lucian's Alexander Simon Magus, whose statue was to be seen and adored iu 
 Kome, saith Justin Martyr, Simoni deo Sancto, &c., after his decease. ^Apol- 
 lonius TiaiiEEUs, Cynops, Eumo, who by couaterfeiting some uew 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 Eudo de stelUs, of 
 whom Nubrigensis speaks, lib. 1. cap. 19. that in King Stepheu's days imitated 
 most of Christ's miracles, fed I know not how many people in the wilderness, 
 and built castles in the air, &o., to the seducing of multitudes of poor souls. 
 In Franconia, 1476, a base UHterate 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 lum, some for novelty, some for zeal. He was burnt at 'ast 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 ignes 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 togc-cher 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. 
 
 Now 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 Patrurn, &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. 
 
 "iOshoinini sublime dedlt.. ccKlumqiietueri 
 
 Oar own conscience doth dictate so much uuto us, we know theie is a God 
 and nature doth inform va,; Nulla gem tarn Barbara (saith Tully) cui non insi- 
 deat hme persiMsio Deum esse; sed nea Scytha, nea Gracus, nee I'ersa, neo 
 Eyperhorms dissentiet (as Maximus Tyrius the Platonist, ser. 1. farther adds), 
 nee contineritis nee insularum habiiator, 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- 
 rabantur superstitiose, plantas, animalia, monies, &c. omne qiiod amabant aut 
 horrebamt (some few jilaces excepted as he grants, that 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;" Frmseritemque refert 
 gvcelibet herba deum. Nolenies sciunt, fatentur invili, as the said Tyrius pro- 
 ceeds, will or nill, they must acknowledge it. The philosophers, Socrates, 
 
 fHierodes contenas Apollonius to have teen as gi'eat a prophet as Christ, -^hom EuseMus confute^^^ 
 8 illunstar fosmo" I 3 c 37 Ai tiflces ex ofBciiiis. avator e stiva, fcemmaj I colo, &c. quasi numme quodaiii 
 ra trnescil^ pre7,tibus el doudms recta adeuut, &c. Coinhustus demuru ah ^^^^fP"l"ZT^Tj'Z'T, 
 evaimit. hxM.llanoi. p,-oyii,eia htereiibus, Atheismis, &c. plena. Nullus "'■'''^^^^.e^'^f ""''=f„'i'=','";'. 
 
 iroimmis. iLib. 1. dehat. Deoium. "He gave to man an upward gaze, commandmg hira to fix 1.13 
 
 eves on heaven." 
 
gj8 Rdigious Melancholy. [Part. 3. Sec. 4 
 
 Plato, Plotinus, Pythagoras, Trismegistus, Seneca, Epictetus, those Magi, 
 Druids, &o. went as far as they could by the light of nature ; ^multa prmclara 
 (le naturd Dd scripta reliquerunt, "writ many things weU of the nature ol 
 God, but they had but a confused light, a glimpse," 
 
 "1 Quale per Incertam lunam sub luce maligna 
 Eat iter in sylvis," 
 
 "as he that walks bv moonshine in a wood," they groped in the dark; they 
 had a gross knowledge, as he in Euripides, Deus quicquid es, sive ccelum, 
 sive terra, sive aliud quid, and that of Aristotle, Ens eniium miserere mei. And 
 so of the immortality of the soul, and future happiness. ImmortalUatem 
 animce (saith Hierom) Pythagoras s'lmniavit, Bemocritas non credidit, inconso- 
 lationem damnationis sua} Socrates in carcere disputavit; Indus, Fersa, Gothus, 
 &c. Fhilosophantur. So some said thi^^, some that, as they conceived them- 
 selves, which the devil perceiving, led them farther out (as^^Lemnius obsei-ves) 
 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 same, which they 
 for their own ends were as willing to undergo, taking advantage of their sim- 
 plicity, fear and ignorance. For the common people are as a flock of sheep, a 
 mde, illiterate rout, void many times of common sense, a mere beast, bellua 
 multorum 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 prince 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 Constantius, 
 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 theii 
 ignorance is a cause of their superstition, a symptom, and madness itself: 
 Supplicii causa est, suppliciuinque sui. Their own fear, folly, stupidity, to be 
 deplored lethargy, is that which gives occasion to the other, and pulls these 
 miseries on their own heads. For in all these religions and superstitions, 
 amongst our idolaters, you shall find that the jDarties first afiected, are silly, 
 rude, ignorant people, old folks, that are naturally prone to superstition, weali 
 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 il 
 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 amplj 
 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 o; 
 the world, to save publicans and sinners, but to make advantage of their igno- 
 rance, to convert them and their associates ; and that they may better effeol 
 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 worl 
 
 t ZanchiuB. 1 Virg. 6. jEn. ™ Superstitio ex ignorantia divinitatis emersit, ex vltiosa fflmulation 
 
 et daemonis illecebiis, inconstant, timens, fiuctnans, et cui se addicat nesciens, quern imploret, qui se com 
 mittat, a dffimone facile decspta. Lemnius, lib. 3. c. 8. ngeneca. ° Vide Baronium 3 Annalium ai 
 
 annum 324. vit. Constantin. P De rerum varietate, 1. 3. c. 38. Parum vero distat sapientiavii'orum 
 
 puerili, multo minus senum et mu]ierum, cum metu et supevstitione et aliena stultitia et improbitate sim 
 piices agitantiu". lln all super&tilion ivise men follow fools. Bacon's Essays. 
 
679 
 
 Mem. 1. Subs. 2.] Caicscs of Religious 21danch„lj. 
 
 (saith '•Bredenbachius) ••-full of nonsense, barbarism, confusion, without rhvmf- 
 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 mamtamed _ For it is a part of their policy to let no man comment dare 
 to dispute or call m question to tHs day any part of it, be it never so absurd 
 incredible, ridiculous, fabulous as it is, must be believed implidte, upon pain of 
 death no man must dare to contradict it, " God and the emperor," &c Wh'it 
 else do our papists, but by keeping the people in ignorance vent aAd 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 ] Whom do they 
 begin with but collapsed ladies, some few tradesmen, superstitious old folks 
 illiterate persons, weak women, discontent, rude, silly companions, or sooaer 
 circumvent ? so do all our schismatics and heretics. Marcus and Valentinian, 
 heretics, m ^Irenfeus, seduced first I know not how many women, and made 
 them believe they were prophets. * Friar Cornelius of Dort seduced a com- 
 pany of silly women. What are all oui- anabaptists, brownists, barrowists, 
 familists, but a company of rude, illiterate, capricious, base fellows? What are 
 most of om- 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 not forbid den them 
 the reading of scriptures, they had not been as they are." But being so 
 misled all their lives in superstition, and can-ied 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 sufiicient 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 encourao-e- 
 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. Rtx eris aiunt, si recte fades, do well, thou shalt be 
 crowned ; but for the most part by threats, terrors, and aftrights, they tyran- 
 nise and terrify their di.stressed souls : knowing that fear alone is the sole and 
 only means to keep men in obedience, according to that hemistichium of Petro- 
 nius, primus wi 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, (fee. They 
 do so insult over and restrain them, never hoby so dared a larke, that they witl 
 not ^offend the least tradition, tread, or scarce look awry : Deus hone (^Lavater 
 exclaims) qiuit hoc commentum de purgatorio misere afflixitl 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, omittiug no opportuni- 
 ties, according to men's several inclinations, abilities, to circumvent and 
 humour them, to maintain his superstitions, sometimes to stupify, besot them : 
 
 ^ Peregrin. Hieros, ca. .5. totum seriptiim confusBm sine ordine v6l colore, absque scnsu et ratione ad 
 nuticissimos, idem dedic, rudissimos, et proibus agrestes, qui iiuliius erant discrctionis, ut dijudicare posseiit. 
 » Lib. 1. cap. 9. Valent. liEeres. 9. tMeteranus, li. 8. llist. Belg. " Si doctores suum fecissent ofllcium, 
 
 et plebem adei commis3am recte institaissent de doctriniB ohristianse capitiljus, nee sacris scriptuils inteidixis- 
 sent, de multis procuJdubio recte sensissent. ^ Curtius, 11. 4. ^ bee more in Kemnislua' Jixameu 
 
 Coucil. Trident, de Pui-gatorio. "Part 1. c. 10. part 3. cap.19. et ;*. 
 
680 Rdiyious Mdanclioly. [Part. 3. Se 
 
 sometimes again by oppoaitions, factions, to set all at odds and in an upr 
 
 sometimes he infects one man, and makes him a principal agent; someti 
 
 whole cities, countries. If of meaner sort, by stupidity, canonical obedie 
 
 blind zeal, &c. If of better note, by pride, ambition, popularity, vain-gL 
 
 If of the clergy, and more eminent, of better parts than the rest, more lean 
 
 eloquent, he puffs them up with a vain conceit of their own worth, seiej 
 
 injlati, they begin to swell, and scorn all the world in respect of themsel 
 
 and thereupon turn heretics, schismatics, broach new doctrines, frame r 
 
 crotchets and the like ; or else out of too much learning become mad, or ou 
 
 curiosity they will search into God's secrets, and eat of the forbidden fruit : 
 
 out of presumption of their holiness and good gifts, inspirations, become p 
 
 phets, enthusiasts, and what not ? or else if they be displeased, disconte 
 
 and have not (as they suppose) preferment to their worth, have some disgra 
 
 repulse, neglect, or not esteemed as they fondly value themselves, or out 
 
 emulation, they begin presently to rage and rave, calum terrce misoent, tl: 
 
 become so impatient in an instant, that a whole kingdom cannot contain the 
 
 they will set all in a combustion, all at variance, to be revenged of their adv 
 
 saides. "Donatus, when he saw Cecilianus preferred before him in the bishc 
 
 ric of Carthage, turned heretic, and so did Arian, because Alexander -v, 
 
 advanced : we have examples at home, and too many experiments of such p( 
 
 sons. If they be laymen of better note, the same engines of pride, ambitic 
 
 emulation, and jealousy, take place, they will be gods themselves : * Alexand 
 
 in India, after his victories, became so insolent, he would be adored for a go 
 
 and those Roman emperors came to that height of madness, they must ha 
 
 temples buUt to them, sacrifices to their deities, Divus Augustus, D. Claudii 
 
 D. Adrianus : ° Heliogabalus, " put out that vestal fire at Rome, expelled t] 
 
 virgins, and banished all other religions all over the world, and would be tl 
 
 sole God himself." Our Turks, China kings, great Chams, and Mogors ( 
 
 little less, assuming divine and bombast titles to themselves; the meaner so 
 
 are too credulous, and led with blind zeal, blind obedience, to prosecute ai 
 
 maintain whatsoever their sottish leaders shall propose, what they in pride ai 
 
 singularity, revenge, vain-glory, ambition, spleen, for gain, shall rashlymai; 
 
 tain and broach, their disciples make a matter of conscience, of hell and dan 
 
 nation, if they do it not, and will rather forsake wives, children, house, ar 
 
 home, lands, goods, fortunes, life itself, than omit or abjure the least tittle 
 
 it, and to advance the common cause, undergo any miseries, turn traitoi 
 
 assassins, pseudo-martyrs, with full assurance and hope of reward in that oth( 
 
 world, thattheyshallcertainlymeritby it, win heaven, be canonised for saint 
 
 Now when they are truly possessed with blind zeal, and misled with supe: 
 
 stition, he hath many other baits to inveigle and infatuate them farther yet, t 
 
 make them quite mortified and mad, and that under colour of perfection t 
 
 merit by penance, going wolward, whip])ing, arms, fastings, &c. An. 132( 
 
 there was a sect of '^whippers in Germany, that, to the astonishment of th 
 
 beholders, lashed, and cruelly tortured themselves. I could give many oth€ 
 
 instances of each particular. But these works so done are meritorious, e 
 
 opere operato, ex condiyno, for themselves and others, to make them macerat 
 
 and consume their bodies, sj^ecie virtutis et umbra, those evangelical counsel 
 
 are propounded, as our pseudo-catholics call them, canonical obedience, wilfii 
 
 poverty, Vows of chastity, monkery, and a solitarvlife, which extend almostt 
 
 all religions, and superstitious, to Turks, Chinese, Gentiles, Abyssinian! 
 
 Greeks, Latins, and all countries. Amongst the rest, fasting, contemplatioE 
 
 solitariness, are as it were certain rams by which the devil doth batter am 
 
 extinxif S omm-^fSmir;.?' t' / Lamprldius vita ejus. Virglnes vestales, et sacrum ignem Romi 
 iTC™ se T Mnnstpv ,r7p'''" '"""^ >-el'Kio.ies, unum hoc studens ut solus deus coleretur. dJFlogd 
 lacoium sco.a. ilimiter. Ub. 3. Co^mog. cap. 19. " Votum ccelibaias, monachatOs. 
 
Mem. 1. Subs. 2.] Causes of Religious Melancholy. 681 
 
 vork upon the strongest constitutions. Nonnulli (saith Peter Forestus) ob 
 longas inedias, studia et meditaliones coelestes, de rebus sacris et religione semper 
 agUant, 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 bodym 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 expeUed. 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, Caelum non sufficere imtant mis merilis, 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- 
 jiem quam Solomonem, quibus in ore Ohristus, Epicurus in corde, " pay more 
 respect to a broiled fish than to Christ crucified, more regard to salmon than 
 to Solomon, have Christ on 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 j 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. cont. cap. 7. hath many stories to 
 this purpose, of such as after long fasting have been seduced by devils ; and 
 "'tis 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 to 
 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 dum hostem insequimur, saith Gregory, 
 civem quern diligimus, trucidamus, they become bare skeletons, skin and bones ; 
 Ga/raibus abstinentes proprias carries devorant, ut nil prceter 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, Hons 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 ccelorum, ala animse quas leves pennasproducat, ut in sublime ferat ; cun'osSpiritus 
 Sjucti, vexilium fldei, porta p aradisi, vita angelonim, Ac e Castigo corpus meum. Paul. h Mor. 
 
 tncorn. iLib. 8. cap. 10. de rerum varietate: admiratione digna sunt quaB per jejunium hoc modo 
 
 contmgunt: somnia, superstitio, contemptus toimentorum, mortis desldcrium, obstinata opinio, insania: 
 jejunium natm-aliter praparat ad hac omnia. k Epist. i. 3. Ita attcniiatus fuit jejunio et vigiliis, in 
 
 tantum exeso corpore ut ossibus Tix liarebat, unde nocte infantum Tai;itus, balalus pecorum, mugitus boum, 
 voces el ludibria dsemonnm, ifcc. 1 Lib. de abitiuentia. Sobrietas et cotitinentia mentem Deo conjungunt. 
 "Kxtasis nihil est aliud quam gustu-i future Lealitudinis, in qua toti absorbemui- in Dmm. Erasmus 
 episl. ad Dorjiium. 
 
632 Religions Melancholy. [Part. 3. Sec. 
 
 future happiness, by whicli we are united unto God, a divine melancholy, 
 spiritual wing Bona venture terms it, to lift us up to heaven : but as it 
 abused, a mere dotage, madness, a cause and symptom of religious mela 
 choly. " ""If you shall at any time see (saith Guianerius) a religious perse 
 over-superstitious, too solitary, or much given to fasting, that man will certain 
 be melancholy, thou mayest boldly say it, he will be so." P. Forestus hai 
 almost the same words, and "Cardan suhtU lib. 18. et cap. 40. lib. 8. de reru 
 virixiate, " solitariness, fasting, and that melancholy humour, are the caus 
 of all hermits' illusions." Lavater, de spect. cap. 19. part. 1, and pa/rt. 1. ca 
 10. puts solitariness a main cause of such spectrums and apparitions; noi 
 saith he, so melancholy as monks and hermits, the devil's bath melanchol; 
 " Pnone so subject to visions and dotage in this kind as such as live solitai 
 lives, they hear and act strange things in their dotage." ^Polydore Virg 
 lib. 2. deprodigiis, " holds that those prophecies and monks' revelations, niiB 
 dreams, which they suppose come from God, to proceed wholly ab instina 
 dmmonum, by the devil's means ; and so those enthusiasts, anabaptist 
 pseudo-prophets from the same cause. "'Pracastorius, lib. 2. de intellect, wi 
 have all your pythonesses, sybUs, and pseudo-prophets to be mere melanchol 
 so doth Wierus prove, lib. 1. cap. 8. et I. 3. cap. 7. and Arculanus in 9. Eh 
 sis, that melancholy is a sole cause and the devil together, with fasting, ar 
 solitariness, of such sybilline prophecies, if there were ever such, which wii 
 "Casaubon and others I justly except at; for it is not likely that the Spirit > 
 God should ever reveal such manifest revelations and predictions of Christ, i 
 those Pythonissse witches, Apollo's priests, the devil's ministers (they were i 
 better), and conceal them from his own prophets; for these sybils set down a 
 particular circumstances of Christ's coming, and many other future acciden 
 far more perspicuous and plain than ever any prophet did. But howsoev 
 there be no Phsebarles or sybils, I am assured there be other enthusiast 
 prophets, dii Fatidici Magi, (of which read Jo. Boissardus, who hath labi 
 riously collected them into a great 'volume of late, with elegant pictures, ai 
 epitomised their lives) &c., ever have been in all ages, and still proceedii 
 from those causes, ^qui visiones suas enarrant, somniant futura, prophetisai 
 et ejusmodi deliriis agitati, Spirituin Sanctum sibi communicari putar 
 That which is written of Saint Francis' five wounds, and other su( 
 monastical effects of him and others, may justly be referred to this oi 
 melancholy ; and that which Matthew Paris relates of the ^ monk 
 Evesham, who saw heaven and hell in a vision ; of ^ Sir Owen, thi 
 went down into Saint Patrick's purgatory in King Stephen's days, ai 
 saw as much : Walsingham of him that showed as much by Saint JuUa 
 Beda, lib. 5. cap. 13. 14. 15. et 20. reports of King Sebba, lib. 4. cap. 1 
 eccl. hist, that saw strange ^visions; and Stumphius Helvet Comic, acobbl 
 of Basle, that beheld rare apparitions at Augsburg, "in Germany. Alexa 
 der ab Alexandre, gen. dier. lib. 6. cap. 21. of an enthusiastical prisoner, (i 
 out as probable as that of Eris Armeuius, in Plato's tenth dialogue de Bepi 
 that revived again ten days after he was killed in a battle, and told stran 
 wonders, like those tales Ulysses related to Alcinous in Homer, or Luciai 
 vera historia itself) was still after much solitariness, fasting, or long sickn« 
 
 ^ Si religiosum nimis ji: jnnia videiis observantein, andaciter melancholicum pronunciabis. Tract. 5. cap 
 ° Solitndo ipsa, mens tegra laboribus acxiis et jejuiiils, turn tempeiatura cibis mutata a^estibus, et hun 
 melanchoUcm Bereinitis illusioimm cansffi sunt P Solitudo est causa apparitioniim ; duIH visionibus 
 
 bine delirio mapis obnoxii sunt quam qui collegiis et eremo vivunt monachi ; tales plemmque melancho 
 Ob yictum, solitudinem. ^ Monachi sese putant prophetare ex Deo, et qui solitariam agunt vitam, qu 
 sit inslinctu damonum ; et s'c falluntur fatidicse ; ainalo genio habent, quae putant a Deo, et sic entbusias 
 ^Sibylla, Pythii, et prophetss qui divinare Solent, omnes fanatici sunt melancholici. ^Exercit. c 
 
 »De dlvinatione et magicis prtestigiia. "Idem. ^ Post 15 dierum preces et jejunia, mirabiles vide 
 
 visiones. y Fol. 84. vita Stephani, et foL 177. post trium mensium inediam et langiiorem per 9 dies ni 
 
 comedens aut bibens. ^ Afier contemplation in an ecstacy; so Hierom was whipped for reading Tul] 
 
 see millions of examples in our annals. "Bede, Gregciy, Jacobus dc Vorakine, Lippomannus, Hieronyni 
 John .Major de vltiis patrum, &c. 
 
Mem. 1. Subs. 3.] Symptoms of Eeligious Mdanchily. CS3 
 
 when their brains were addled, and their bellies as empty of meat as their 
 heads of wit. Florilegus hath many such examples, fol. 191. one of Saint 
 Gutlake of Crowald that fought with devils, but still after long fastini', over- 
 much solitariness, ''the devil pei-suaded him therefore to fast, as Jiloses 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 ol<l with Apollo's priests. 
 Amphiaraus and his fellows, those Egyptians, still enjoin long fasting before 
 he would give any oracles, triduimn d, cibo et vino abslinerent, ''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 Nissum, 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 find 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 
 rdiyiotis, obstinacy, peevishness, ready to undergo any danger or cross for 
 il; Martyrs, blind zeal, blind obedience, fastings, vows, belief of incredibi- 
 lities, impossibilities: Particular of Gentiles, Mahometans, Jews, Chris- 
 tians; and in them, Jieretics old and new, schismatics, schoolmen, propltets, 
 enthusiasts, dec. 
 
 Fleat Heraclitus, an rideat Demooritus ? 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 ofi'ers 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 paradise, 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, &c. I cannot choose but laugh with Democritus: but when 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 see 
 a priest say mass, with all those apish gestures, murmurings, &c. read the 
 customs of the Jews' synagogue, or Mahometa Meschites, I must needs ^laugh 
 at their folly, rismn tenealts, amid? but when I see them make matters of 
 conscience of such toys and trifles, to adore the devil, to endanger their souls, 
 to offer their children to theii- idols, &c. I must needs condole their misery. 
 When I see two superstitious orders contend pro aris etfocis, with such have 
 
 b Fol. 199. post abstinently curas mivas iUusioncs ttomotium audiyit. " FoL l.W. post serinin 
 
 mcditationem in vigUia diei dominica! visioneni liabuit de purgat™ lo. i Dbi mnltos d'^'B fianent j« m 
 
 consilio sacerdotumauiilia invocantcs. "= In Kecromant. Et cibus qu.dem glandes .rant potus aqua 
 
 lectus sub divo, &c. f John Everardus 13ritaiino. Komanus lib. edit. 1011 descnbes all the manner of 
 
 it. 8 Varins mappa componere rlsuin vix poterat. 
 
684 Beligious Melancholy. [Part. 3. S 
 
 and hold, de land caprind, some write such great volumes to no purpose, 
 so much pains to so small effect, their satires, invectives, apologies, dull 
 gross fictions; when I see grave learned men rail and scold like butter-wo 
 methinks 'tis pretty sport, and fit ''for Calphurnius and Democritus to lauj 
 But when I see so much blood spilt, so many murders and massacres, so t 
 cruel battles fought, &c. 'tis a fitter subject for Heraclitus to lament. 
 Merlin when he sat by the lake side with Vortigern, and had seen the v, 
 and red dragon fight, before he began to interpret or to speak, infletwin 
 rupit, fell a weeping, and then proceeded to declare to the king what it mi 
 I should first pity and bewail this misery of human kind with some passio 
 preface, wishing mine eyes a fountain of tears, as Jeremiah did, and then t( 
 task. For it is that great torture, that infernal plague of mortal men, omr, 
 pestium pestilentissima superstitio, and able of itself alone to stand in opposi 
 to all other plagues, miseries and calamities whatsoever; far more cruel, i 
 pestiferous, more grievous, more general, more violent, of a greater exi 
 Other fears and sorrows, grievances of body and mind, are troublesome foi 
 time ; but this is for ever, eternal damnation, hell itself, a plague, a fire 
 inundation hurts one province alone, and the loss may be recovered; but 
 superstition involves all the world almost, and can never be remedied. £ 
 ness and sorrows come and go, but a superstitious soul hath no rest; ^sv 
 stitione imhutiis animus nunquam quietus esse potest, no peace, no quieti 
 True religion and superstition are quite opposite, longe diversa ca/rnifim, 
 pietas, as Lactantius describes, the one er-ects, the other dejects; Ulo 
 pietas, mera impietas; the one is an easy yoke, the other an intolerable bur 
 an absolute tyranny; the one a sure anchor, a haven; the other a tempe 
 ous ocean ; the one makes, the other mars ; the one is wisdom, the oth( 
 folly, madness, indiscretion; the one unfeigned, the other a counterfeit; 
 one a diligent observer, the other an ape; one leads to heaven, the othe 
 hell. But these differences will more evidently appear by their partic 
 symptoms. What religion is, and of what parts it doth consist, every c 
 chism will tell you, what symptoms it hath, and what effects it pi-oduceth : 
 for their superstitions, no tongue can tell them, no pen express, they ar 
 many, so diverse, so uncertain, so inconstant, and so different from th 
 selves. Tot mundi superstitiones qiiot ccelo stellce, one saith, there be as m 
 superstitions in the world, as there be stars in heaven, or devils themse 
 that are the fir,st founders of them : with such ridiculous, absurd sympt 
 and signs, so many several rites, ceremonies, torments and vexations ace 
 panying, as may well express and beseem the devil to be the author and m 
 tainar of them. I will only point at some of them, ex ungue leonem, gues 
 the rest, and those of the chief kinds of superstition, which beside us CI 
 tians now domineer and crucify the world. Gentiles, Mahometans, Jews, 
 Of these symptoms some be general, some particular to each private s 
 general to all, are, an extraordinary love and affection they bear and shoi 
 such as are of their own sect, and more than Vatinian hate to such as 
 oj)posite in religion, as they call it, or disagree from them in their superstit 
 rites, blind zeal (which is as much a symptom as a cause), vain fears, b 
 obedience, needless works, incredibilities, impossibilities, monstrous rites 
 ceremonie.s, wilfulness, blindness, obstinacy, &c. For the first, which is 1 
 and hate, as 'Montanus saith, tmlla fa-mior amicitia quain qua contrail 
 Jane; nulla discordia major quam quce d, religionefit; no greater concord 
 greater discord than that which proceeds from religion. It is incredibl 
 relate, did not our daily experience evince it, what factions, quam tetetr: 
 
 comSe™. ''*"' ^'"P''""'"^ <"^- Hor. i Alanus de Insulia. k Cicero 1. de flnlbus. 1 In 1 
 
Mem. 1. Subs. 3.] Symptoms of Religious Melancholy. 685 
 
 fMliones (as ™ Ricli. Dinotli writes), have been of late for matters of religion in 
 France, and what hurlyburlies all over Europe for these many years. Nihil est 
 quod tam impotenter rapiat homines, quam suscepta de salute opinio; siquidem 
 jyro ea omnes gentes corpora et animas devovere solent, et arctissimo necessitudi- 
 nis vinculo se invicem colligare. We ai-e 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 gi-eatest bond of love and familiarity, united 
 partakere not only of the same cross, but coadjutors, comforters, 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 many 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 
 cm' Saviour saith, he came therefore into the world to set father against son 
 &c. In imitation of whom the devil belike (" nam, superstitio irrepsit verm 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 
 aflPection, 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 lila aut 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 : 
 
 "°Jmmortale odium et nnnqnam sanatiile vulnus, 
 Inde faror vnlgo, quod numina vicmoriim 
 edit uterque locus, quum solos credit habendos 
 EsiO deos quos ipse colat." 
 
 " Immortal liate it breeds, a wound past cure, 
 And fury to tlie 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 
 towards 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. " "^ Tanlum 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. 
 
 ■ " robviasignis 
 
 Signa, pares aquilas, et pila minantia pills," 
 
 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. ° Lactantins. "> Juv. Sat. 15. P Comment, in Micah. Ferre non possunt 
 
 nt illomm Messias communis sci-vator sit, nostrum gaudium, Ac. Messius vel decern decies cruciflxuri 
 assent, ipsuniqne Deum si id lieri posset, una cum angelis et creaturls omnibus, nee ab^terrentur ab hoc 
 facto etsi mille inferna subeunda forent. 1 Lucrec. ' Lucan. 
 
686 RtUgious Melancholy. [Part. 3. Sec 
 
 Protestants; "my name (saith^ Luther) is more odious to themthanany tl 
 
 or murderer." So it is with all heretics and schismatics whatsoever : ajid n 
 
 so passionate, violent in their tenets, opinions, obstinate, wilful refract( 
 
 peevish, factious, singular and stiff in defence of them, they do not only pe 
 
 cute and hate, but pity all other religions, account them damned, blmds 
 
 they alone were the true church, they are the true heirs, have the fee-simpl 
 
 heaven by a peculiar donation, 'tis entailed on them and their posterities, tl 
 
 doctrine sound, perfunem aureum de cmlo delapsa doctrxna, " let dowTili 
 
 heaven by a golden rope," they alone are to be saved. The Jews at this ^ 
 
 are so incomprehensibly proud and churlish, saith^ Luther, that sohsalvan, 
 
 domini terrarum salutari volunt. And as " Buxtorfius adds, " so ignorant i 
 
 self-willed withal, that amongst their most understanding rabbms you shaU i 
 
 nought but gross dotage, horrible hardness of heart, and stupendous obstim 
 
 in all their actions, opinions, conversations : and yet so zealous withal, that 
 
 man living can be more, and vindicate themselves for the elect people of GO 
 
 'Tis so with all other superstitious sects, Mahometans, Gentiles in China, i 
 
 Tartary ; our ignoran t Papists, Anabaptists, Separatists, and peculiar churche 
 
 Amsterdam, they alone, and none but they can be saved. " ^ Zealous (as I 
 
 saith, Eom.x. 2.) without knowledge," theywillendureanymisery.any trou 
 
 suffer and do that which the sunbeams will not endure to see, Rdigionis i 
 
 Furiis, all extremities, losses and dangers, take any pains, fast, pray, vow cl 
 
 tity, wilful poverty, forsake aU and follow their idols, die a thousand death 
 
 some Jews did to Pilate's soldiers, in like case, exertos prmhentes jugulo 
 
 manifeste prce seferentes, (as Josephus hath it) cariorem esse ritd sibi I 
 
 patrice observationem, rather than abjure, or deny the least particle of t 
 
 religion which their fathers profess, and they themselves have been brou 
 
 up in, be it never so absurd, ridiculous, they will embrace it, and with 
 
 farther inquiry or examination of the truth, though it be prodigiously £ 
 
 they will believe it ; they will take much more pains to go to hell, t 
 
 we shall do to heaven. Single out the most ignorant of them, convince 
 
 understanding, show him his errors, grossness, and absurdities of his s 
 
 JS^on persuadebis etiamsi persuaseris, he will not be persuaded. As tl 
 
 pagans told the Jesuits in Japona, ^ they would do as their forefathers 1 
 
 done : and with Ratholde the Frisian Prince, go to hell for company, if n 
 
 of their friends went thither : they will not be moved, no persuasion, no 
 
 ture can stir them. So that papists cannot brag of their vows, pove 
 
 obedience, orders, merits, martyrdoms, fastings, alms, good works, pilgi 
 
 ages : much and more than all this, I shall show you, is, and hath been c 
 
 by these superstitious Gentiles, Pagans, Idolaters and Jews: their blind 
 
 and idolatrous superstition in all kinds is much at one ; little or no differe 
 
 and it is hard to say which is the greatest, which is the grossest. For 
 
 man shall duly consider those superstitious rites amongst the Ethnics in Ja 
 
 the Bannians in Gusart, the Chinese idolaters, ^ Americans of old, in Me: 
 
 especially, Mahometan priests, he shall find the same government almost 
 
 same orders and ceremonies, or so like, that they may seem all apparent! 
 
 be derived from some heathen spirit, and the Eoman hierarchy no better 1 
 
 the rest. In a word, this is common to all superstition, there is nothin 
 
 mad and absurd, so ridiculous, impossible, incredible, which they wiU 
 
 believe, observe, and diligently perform, as much as in them lies; nothin 
 
 monstrous to conceive, or intolerable toput in practice, so cruel to suffer, w 
 
 they wiU not willingly undertake. So powerful a thing is superstition. ' 
 
 ^ Ad Galat. Comment. Nomen odiosins meum quam nllus homicida aut fur. t Comment, in 1 
 
 Adeo incomprehensibilis et aspera eorum superbia, &,c "Synagog. Judieoram, ca. 1. Inter eorum i 
 gemissimos Rabtinos nil prieter ignorantiam et insipientiam grandem invenies, liorrendam indnrati 
 et obstinationem, &0. "Great is Diana of the Enhesians, Act xv. y Malnnt cum illis in«anije, 
 
 cum alus bene sentire. ^ Acoata, 1.5. a .E 'vpte, religionis tuiE solas supersunt fatdla:, 
 
 jncredibilea posteris tuia. 
 
Mem. 1. Subs. 3.] Symptoms of Eelig'ious ilelancltohj. ggy 
 
 Egypt (as Trismegistus exclaims) thy religion is fables, and suoli 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 
 credeiidum (saith TertuUian) quod incredibile, &c. many miracles not to be con- 
 troverted or disputed of. Mirarinon rimari sapientia vera est, saith ""Gerhar- 
 dus; et in divluis (as a good father informs us) quaedam credenda, qucedam 
 admiranda, &o. some things are to be believed, embraced, followed with all 
 submission and obedience, some again admii-ed. Though Julian the apostate 
 scoff at Christians in this point, quod captivemus intellealum in ohsequiumfidei, 
 s:iying, 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 consideranli 
 semper suppetunt taliones, ostendentes credibilitatem in inysteriis supernatura- 
 libus, we do absolutely believe it, and upon good reasons, for as Gregory well 
 informeth us; Fides non hahet ineritum, ubi humana ratio qucerit experiinen- 
 tum; that faith hath no merit, is no^ 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 niista,ken or ei'r in our general belief, as "Eichardus de 
 Sancto Viclore 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 Campanella confesseth, Atlieismi 
 triumphat. cap. 12. fol. 125, difficiUimum dogma esse, nee aliud subjectum, 
 magis kcereticorum, blasphemiis, et stultis irrisionibus politicm'um reperiri. They 
 hold it impossible, Deum in pane manducari; and besides they scoff at it, 
 vide gentem comedentem, Deum suutti, inqidt quidam Maurus. ^ Hunc Beiim 
 musccB et vermes irrident, quum ipsum poUuunt et devorant, subditus est igni, 
 aquw, et latrones Jiirantur, pixidem auream humi prosternunt, et se tamen non 
 dej'endit hie Deus. Qui fieri potest, ut integer in singulis hostice ^^artic^Zis, 
 idem corpus numero, tam 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 Jev/s, 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 : autfraudem 
 non detegere: but that as ^ Vanninus answers, ob publicce potestatisformidinem 
 aUatrare philosophi non audebant, they durst not speak for fear of the law. But 
 I wiU 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, 
 
 IiMeaitat. 19. de coena domin. "Lib. 1. de trin. cap. 2. si decepti sumns, (fcc. dVide Samsatis 
 
 Isphocania objectiones in moBOi'hnm Milesium. «Lege I-lossmau. Mus exenteratus. i As tiue as 
 
 Homer's Iliad, Ovid's MetamoTphoses, A:sop'8 fables. iDiaL S2. de oraculis. 
 
638 Religious Melanclioly. [Part. 3. Se 
 
 as Diodoras Siculus records, sun and moon under the name of Isis and Oi 
 and after, such men as were beneficial to them, or any creature that did t 
 good. In the city of Bubasti they adored a cat, saith Herodotus, Ibis 
 .storks, an ox (saith Pliny) ^leeks and onions, Macrobius, 
 
 "iPovrnm et c»pe deos imponere nubitus ausi, 
 Hos tu Nile deos colis." 
 
 Scoffing l<:Lucian in his vera Historia: which, as he confesseth himself, 
 not persuasively written as a truth, but in comical fashion to glance at 
 monstrous fictions and gross absurdities of wi-iters and nations, to deride w 
 out doubt this prodigious Egyptian idolatry, feigns this story of himself; i 
 when he had seen the Elysian fields, and was now coming away, Ilhadaman< 
 gave him a mallow root, and bade him pray to that when he was in any j 
 or extremity; which he did accordingly; for when he came to Hydamordi 
 the island of treacherous women, he made his prayers to his root, and 
 instantly delivered. The Sp-ians, Chaldeans, had as many proper godi 
 their own invention ; see the said Lucian de ded Syrid. Morney, cap. 25 
 veritat. reliij. Guliel. Stuckius, ^Sacrorum Sacrificiorumque Gentil. desci 
 Peter Faber Semester, I. 3. c. 1, 2, 3. Selden de diis Syris, Purchas' 
 grimage, "Eosinus of the Romans, and Lilius Giraldus of the Greeks. ' 
 Romans borrowed from all, besides their own gods, which were majorum 
 minorum gentium, as Van-o holds, certain and uncertain; some celeitial, sel 
 and great ones, others indigenous and Semi-dei, Lares, Lemures, Diosc 
 Soteres, and Parastatse, dii tutetares amongst the Greeks : gods of all sc 
 for all functions; some for the land, some for sea; some for heaven, some 
 hell; some for pxssions, diseases, some for birth, some for weddings, 1 
 bandry, woods, waters, gardens, orchards, &c. All actions and offices, P 
 Quies, Salus, Libertas, Foelicitas, Strenua, Stimula, Horta, Pan, Sylvar 
 Priapus, Flora, Cloacina, Stercutius, Febris, Pallor, Invidia, Protervia, Ri 
 Angerona, Volupia, Vacuna, Viriplaca, Veneranda, Pales, !N"eptunia, Dc 
 kings, emperors, valiant men that had done any good offices for them, they 
 likewise canonise and adore for gods, and it was usually done, usitatum a) 
 antiquos, as "Jac. Boissardus well observes, deijicare homines qui henefi 
 mortales juvarent, and the devil was still ready to second their intents, sta 
 se ingessit illorum sepulcliris, statuis, teniplis, aris, &c. he crept into tl 
 temjiles, statues, tombs, altars, and was ready to give oracles, cure diseases 
 miracles, (fee. as by Jupiter, -^-Esculapius, Tiresias, Apollo, Mopsus, Amphian 
 <fec. dii et Semi-dii. For so they were Semi-dii, demi-gods, some medii it 
 Deos et liomines, as Max. °Tyrius, the Platonist, ser. 26, et 27, maintains; 
 justifies in many words. "When a good man dies, his body is buried, but 
 soul, ex homine dcemon evadit, becomes forthwith a demi-god, nothing dis 
 raged with malignity of air, or variety of forms, rejoiceth, exults and sees t 
 perfect beauty with his eyes. Now being deified, in commiseration he he 
 his poor friends here on earth, his kindred and allies, informs, succours, 
 punisheth those that are bad and do amiss, as a good genius to protect i 
 govern mortal men appointed by the gods, so they will have it, ordaining so 
 for provinces, some for private men, some for one office, some for anotl 
 Hector and Achilles assist soldiers to this day; -iSisculapius all sick men, 
 Dioscuri seafaring men, &o. and sometimes upon occasion they show th( 
 selves. The Dioscuri, Hercules and ^sculapius, he saw himself (or the d( 
 in his likeness) non somnians sed vigilans ipse vidi : " So far Tyrius. And : 
 
 h sanctas gentes quibushsec napcunturin horto Numina! Javen. Sat 1.5. iPnaden 
 
 " Having proceeded to deify leeks and onions, you, O Egj'pt. "wonihip such gods." kPraafat. ver. 
 
 ITiguri, fol. 1494. ^ Rosin, antiq. Eoni. 1. 2. e. 1. et deinceps. "Lib. de divinatione et ma 
 
 pi'festigiis in JIopso. •* Cosmo Paccio Interpret, nihil ah aeris caligine aut figurarum varietate impei 
 
 mevam pulchritudinem meruit, exullans et miFericordia motus, cognatos amicos qui adhuc morantur in i 
 tuftur, crrantibus succuiTit, &c Deus hoc jussit ut essent genii dii tutelares homiiiibus, b'. nos juva 
 nuilos punieutes, (fcc. 
 
Mem. 1. Subs. 3.] Symptoins of Religious Melancholy. CS9 
 
 good men only do they thus adore, but tyrants, monsters, devils (asPStukiua 
 inveighs), Neros, Domitians, Heliogabaluses, beastly women, andarrant whores 
 amongst the rest. " For all intents, places, creatures, they assign gods;" 
 
 " Et domibus, tectis, thennis et equis soleatis 
 Assignai'6 Solent genios " 
 
 saith Prudentius. Cuna for cradles, Diverra for sweeping houses, Nodina 
 knots, Prema, Pramunda, Hymen, Hymeneus, for weddings ; Comus the god 
 of good fellows, gods of silence, of comfort, Hebe goddess of youth. Mencu 
 menstruanim, &o., male and female gods, of all ages, sexes and dimensions, 
 with beards, without beards, mai'ried, unmarried, begot, not born at all, but, 
 as Minerva, start out of Jupiter's head. Hesiod reckons up at at least 30,000 
 gods, Varro, 300 Jupiters. As Jeremy told them, their gods were to the 
 Duiltitude of cities ; 
 
 " Quici) iid humns, pelagus, coehim miserabilo signit, | " Whatever heavens, sea and landljegat, 
 Id lUxere decs, colles, freta, flamina, flaminas." ] 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 
 qiios adoranl 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. Venus, 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, ceremoidis, hyninis, et cantids celebrant ; their 
 errors, lad us et gaudia, amores, iras, nuptias el liber orum procreationes ('as 
 Eusebius well taxeth), weddings, mirth, and mournings, loves, angers, and 
 quarrelling 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 
 Eomuliis was made away by the sedition of the senators, to pacify the people, 
 Julius Proculus gave outthat Romulus was taken up by Jupiter into heaven, 
 and therefore to be ever after adored for a god amongst the Romans. Syro- 
 phanes of Egj'pt had one only son whom he dearly loved; he ei'ected 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 Halioar- 
 nassaeus relates, because at their entreaty Coriolanus desisted from his wars, 
 consecrated a church Foriunce muliebri; and ' Venus 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 thtn warred in Greece with Perseus of Macedon, and v/ere formidable to 
 these paits), consecrated a temple to the city of Rome, and made her a god- 
 dess, with anniTal games and sacrifices; so a town of houses was deified, with 
 shameful flatteij on the one side to give, and intolerable arrogance on the other 
 to accei)t, upon so vile and absurd an occasion. Tully writes to Atticus, tliat 
 his daughter Tulliola might be made a goddess, and adored as Juno and 
 
 P Sacromra jxent. descript. non bene meritns solum, sed et tyrannos pro diis colunt, qui genus luimanum 
 honeiidiim in modum porientosa immunitate divexaruut, &c, foedas meretiices, <fcc. ICap. 22. de vcr. 
 
 rel Deo^ (iuxnunt eorum poetiE, ut infantium puppas. "^ Proem, lib. Contra philos. ' Livius, lib. 1. 
 
 Dens vobis m posteram propitius, Quirites. t Anth. Verdure, Imag. deorum. " Mulicris cand do 
 
 spltudemes amicimiiie varioque latantes gestimine, verno florentes conamine, solum sternentes, iic Apu- 
 leius, lib. 11, de Asiuo aureo. 
 
 ■ 3y 
 
ggo Betiyims MdaiKlwly. [Part. 3. Se 
 
 Miuevva, and as well she deserved it. Their holy days and adorations wen 
 out as ridiculous; those Luperoals of Pan, Florales of Plora, Bona dea, A 
 Perenna, Saturnals, &c., as how they were celebrated, with what lascivi 
 and wanton gestures, bald ceremonies, ^by what bawdy priests, how they h 
 their noses over the smoke of sacrifices, saith ^ Lucian, and lick blood like i 
 that was spilled about the altars. Tlieir carved idols, gilt images of wood, ii 
 ivory, silver, brass, stone, olini trunms eram, &c. were most absurd, as be 
 their own workmanship ; for as Seneca notes, adorant ligneos deos, et fal 
 interim quifecei-unt, conlemnunt, they adore work, contemn the workman ; i 
 as Terfcullian follows it, SiJwmines non esseiit diispropitii non esseiit dii, ] 
 it not been for men they had never been gods, but blocks still and stu] 
 statues in which mice, swallows, birds made their nests, spiders their w« 
 and in their very mouths laid their excrements. Those images, I say, w 
 all out as gross as the shapes in which they did represent them : Jupiter w 
 a ram's head. Mercury a dog's. Pan like a goat, Hecate with three heads, < 
 with a beard, another without ; see more in Carterius and ^ Verdurius of tl 
 monstrous forms and ugly pictures;: and which was absurder yet, they t 
 them these images came from heaven, as that of Minerva in her temple 
 Athens, quod e ccelo cecidisse credehant nccolm, saith Pausanias. They foru 
 some like storks, apes, bulls, and yet serionsly believed; and that which ^ 
 impious and abominable, they made their gods notorious whoremasters, inc 
 tuous Sodomites (as commonly they were all, as well as Jupiter, Mars, Apo! 
 Mercury, Neptune, &c.), thieves, slaves, drudges (for Apollo and Neptune mi 
 tiles in Phrygia), kept sheep, Hercules emptied stables, Yulcan a blacksmi 
 unfit to dwell upon the earth for their villainies, much less in heaven, 
 "Moinay well saith, and yet they gave them out to be such; so weak a 
 brutish, some to whine, lament, and roar, as Isis for her sou and Cenocephal 
 as also her weeping priests ; Mars in Homer to be wounded, vexed: Vei 
 ran away crying, and the like ; than which what can be more ridiculoi 
 Nonne ridiculum lugere quod colas, vel colere quodlugeas ? (which tiMiimt 
 objects) Si dii, cur plangitis? si mortui, cur adoratis? that it is no marve! 
 "Lncian, that adamantine persecutor of superstition, and Pliny could so sc 
 at them and their horrible idolatry as they did j if Diagoras took Hercu] 
 image, and put it under his pot to seethe his pottage, which was, as he sa 
 his 13th labour. But see more of their fopperies in Cypr. 4. tract, de la 
 varietat. Chrysostom adcers. Gentil. Arnobius adv. Geiites, Austin de c 
 Dei. Theodoret. de curat. Grcec. affec. Clemens Alexandrinus, Minutius Pel 
 Eusebius, Lactantius, Stuckius, &c. Lamentable, tragical, and fearful th( 
 symptoms are, that tlieyshould be so far forth affrighted with their fictitio 
 gods, as to spend the goiods, lives, fortunes, precious time, best days in thi 
 honour, to "^sacrifice unto them, to their inestimable loss, such hecatombs, 
 many thousand sheep, oxen with gilded horns, goats, as ''Croesus, king 
 Lydia, 'Marcus Juliauus, surnamed oh crehras hostias Victiniarius, et Tauric 
 niiis, and the rest of the Eoman emperors usually did with much labour a 
 cost ; and not emperors only and great ones,^?-o communi bono, were at tl 
 charge, but private men for their ordinary occasions. Pythagoras offered 
 hundred oxeu for the invention of a geometrical problem, and it was anordina 
 thmg to sacrifice in ^Lucian's time, "a heifer for their good health, four ox 
 
 == Magna religione qusrituT qu9e possit adulteria plura Bumerarc Minut. y Lib. de sacriflcus, Fu 
 
 nmantes, et muscarum in morem sa.iguinem exugentes circum aias effusara. « Imagines Deorum, lib 
 ^^, I fl. -l ™^- ?''«• ^''P- ?.-• ^""^S"' ''"' ""™ liTA'xnt, &c. b Octaviano* " Jupiter I 
 
 ?Si „; ■ ^^"■>*«'!-'. <^' P^sun alias. d 666 several kinds of sacriflces in Egypt Major reckons np, torn 
 c^vp, ™h^!; ri'^J '""f '" ""fj- of Laurentius Pi^norins his Egypt characKiis, a cause of which Sanub 
 flJiL ,1 3. cap. i. s Her. d. Clio, Immolavit lecta pecora ter mille Delphis, una cum Icctls phii 
 Vr r^- ■ ="P<=''S"'!<'™s Julianas innumeras sine parsimonia pecades maotavlt Amianu^ 25. Boves a 
 RPnim '^''"'IT' "' 'V''^"* perimcs: lib. 3. Romani obscrvantissimi sunt cevemonianim, bello pi 
 nM\ir„,'„„. » sacr.ficiis : buciilam pro bona valetudine, boves quatuor pro diviliis, centum pro reg 
 
 iioTemque tauros pro scspite a Troja reditu, &o. -• i i- v .tiiii», woumm yio ..^b 
 
Hem. 1, Subs. 3.] Symjytoms of Religious Melancholy. 691 
 
 for wealth, a hundred for a kingdom, nine bulls for their safe return from 
 Troja to Pylus," &c. Every god almost had a peculiar saciifice— the Suu 
 horses, Vulcan fire. Diana a white hart, Venus a turtle, Ceres a hog, Proser- 
 pine a black lamb, Neptune a bull (read more in ^ Stukius at large), besides 
 sheep, cocks, corals, frankincense, to their undoings, as if their gods were 
 affected with blood or smoke. " And surely ( ' saith he) if one should but repeat 
 the fopperies of mortal men, in their sacrifices, feasts, woi-shipping their o-ods, 
 their rites and ceremonies, what they think of them, of their diet, houses, 
 ordei-s, (fee, 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." 
 For what can be more absurd than theirordinaryprayers, petitions, "^ requests, 
 sacrifices, oracles, devotions ? of which we have a taste in Maximus Tyrius, 
 serai. 1. Plato's Alcibiades Secundus, Persius, 8at. 2. Juvenal. Sat. 10. there 
 hkewise exploded, 31 octant opimas et pingues hostias deo quad esurienti, pro- 
 fiindunt vina tanqtcam sitienti, lumina accendunt velut in tenehris agenti (Lac- 
 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 sterquUiniis, out of the bowels and excre- 
 mental parts of beasts 1 sordidos deos Varro truly calls them therefore, and well 
 he might. I say nothing of their magnificent and sumptuous temples, those 
 majestical structures : to the i-oof of Apollo Didymeus' temple, adbranchidas, 
 as 'Strabo writes, a thousand oaks did not suffice. Who can relate the glodous 
 s])lendour, and stupend magnificence, the sumptuous building of Diana at 
 Ephesus, Jupiter Ammon's temple in Africa, the Pantheon at Rome, the 
 Capitol, the Sarapium at Alexandria, Apollo's temple atDaphne in the suburbs 
 of A.ntioch. 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 Cus'co, 
 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 ™ Radzivilus may be believed) G800 mosques. 
 Fez 400, whereof 50 are most magnificent, like St. Paul's in London. Helena 
 built 300 fair churchesinthe Holy Land, but one Bassa hathbuilt400 mosques. 
 The Mahometans have 1000 monks in a monastery; the like saith Acosta of 
 Americans; Ricciusof the Chinese, for men and women, fairly built; and more 
 richly endowed some of them, than An-as in Artoia, 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, Idng of Macedonia, sent 
 two statues of pure gold to Apollo at Delphos. ° CrcEsus, 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, averruncandce deorum irce causa, to pacify theu- gods, de 
 niontis lyi'acipitio dejece-runt, &c. and they did voluntarily undergo it. The Decii 
 did so sacrifice, Biis 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 Poly bius relates (which their augurs, priests, vestal virgins 
 can witness), to be so superstitious, that they wo>ild rather lose goods and lives 
 than omit any ceremonies, or ofifend their heathen gods? Nioias, that generous 
 and vali .nt captain of the Greeks, overthrew the Athenian navy, by reason of 
 
 h De sacris Gentil. et sacrific. Tyg. 1-^96. i Enimvero si quis recenseret quaj stuiti mnrtales in festrs, 
 
 sacrificiis, diis adorandis, &c. quae votii faciant, quid de iis statuant, &c. liaud scio an risurua, .fee Jf Max. 
 Tyiius, ser. I. Croesns regum omnium stultissimus de lebet^ consulit, alius de iinmero arenarum, dimensiuuo 
 mails, Ac. ILib. 4. •"Perigr. HicrosuL "Soiiuus. ° Herodotus. 
 
g92 ReKoious MelancJialy. [Part. 3. Sc 
 
 his too uracil superstition, " because tlie augurs told him it was ominous t 
 sail from the haven of Syi-acuse whilst the moon was eclipsed; he tarrie 
 long till his enemies besieged him, he and all his army were overthrown. 
 ■J Parthians of old were so sottish in this kind, they would rather lose avid 
 nay lose their own lives, than fight in the night, 'twas against their relij 
 The Jews would make no resistance on the Sabbath, when Pompeius besic 
 Jerusalem; and some Jewish Christians in Africa, set upon by the G( 
 suffered themselves upon the same occasion to be utterly vanquished, 
 superstition of the Dibrenses, a bordering town in Epirus, besieged^ by 
 Turks, is miraculous almost to report. Because a dead dog was flung into 
 only fountain which the city had, they would die of thirst all, rather than di 
 of that " unclean water, and yield up the city upon any conditions. Tho 
 the prsetor and chief citizens began to drink first, using aU good persuasi 
 their superstition was such, no saying would serve, they must all forthwith 
 or yield up the city. Vix ausum ipse credere (saith ^ Barletius) tantam m 
 stitionem. vel affirma/re levissimam hanc causam tantce rei vel magis ridicul 
 quum non duhitem risumpotius quain admirationem posteris excitaturam. 
 story was too ridiculous, he was ashamed to report it, because he thov) 
 nobody would believe it. It is stupend to relate what strange effects 
 idolatry and superstition hath brought forth of the latter years in the In( 
 and these bordering parts: * in what feral shapes the ^ devil is adored, we 5 
 mali intentent, as they say; for in the mountains betwixt Scanderoon 
 Aleppo, at this day, there are dwelling a certain kind of people called Coo 
 coming of the race of the ancient Parthians, who worship the devil, and all 
 this reason in so doing : God is a good man and will do no harm, but the d' 
 is bad and must be pleased, lest he hurt them. It is wonderful to tell how 
 devil deludes them, how he terrifies them, how they offer men and woi 
 sacrifices unto him, a hundred at once, as they did infants in Crete to Sat 
 of old, the finest children, like Agamemnon's Iphigenia,&o. At ^ Mes 
 when the Spaniards first overcame them, they daily sacrificed viva honhi% 
 corda e viventium corporibus extracta, the hearts of men yet living, 20,00( 
 a year (Acosta, lib. 5. cap, 20) to their idols made of flour and men's bli 
 and every year 6000 infants of both sexes : and as prodigious to relate, '' 1 
 they bury their wives with husbands deceased, 'tis fearful to report, and hai 
 to believe, 
 
 " ^ Nam certamen habent laethi qujE viva sequatur 
 Conjiigium, pudor est non licuisse niori," 
 
 and bum them alive, best goods, servants, horses, when a grandee dies, " tw 
 thousand at once amongst the Tartars, when a great cham departs, 01 
 emperor in America : how they plague themselves, which abstain from all \ 
 hath life, like those old Pythagoreans, with immoderate fastings, *> as 
 Bannians about Surat, they of China, that for superstitions sake never 
 flesh nor fish all their lives, never many, but live in deserts and by-pl; 
 and some pray to their idols t went j -foiir h ours togeth er without any in termiss 
 biting of their tongues when they have done, for devotion's sake. Some a 
 are brought to that madness by their .superstitious priests (that teU them s 
 rain stories of immortality, and the joys of heaven in that other life), " 1 
 
 " Botenis, poht. lib. 2. cap. 1 6. 1 Plutarcll. vit. Crassi. r They were of the Greek c1 
 
 Lib. 5. de gestis Scanderbegis. t In tempUs inimanialdolorum monstra conspiciuntur, man 
 
 lignea, Uitea, Ac. Kiccim. " Deum enim placare non e;t opns, quia non nocet ; sed diemcnem sac 
 
 placant, &c ^ Fer. Cortesins. J" M. Pohis, Lod. Vertomannns, navig. Hb. 6. cap. 9. P. M 
 
 ucoan. dec. '■ Propertius, lib. 3. eleg. 12. " There is a contest amongst tlie Uvlng wives as to whie 
 fcllow the husband, and not be allowed to die for him is accounted a dis^ace." "Mathias a M 
 
 D Jipist Jesuit, anno 1549. a Xaverto et sociis. Idemque Eiccius, expedit. ad Sinas, 1. I. per totum J 
 tores apud cos toto die camibus abstinent et piscibus ob religionem, nocte et die Idola colentes; nu 
 egi eoientes. " Ad immoitalltatcm morte aspirant summi magistratus, &c. Et multi mortales hac ii 
 et priEpostero iramoitalitatis studio laborant, et misere pereunt : rex ipse clam venenuni haasisset, nisi i 
 
.Mem. 1. Subs. 3.] Symptoms of Religious Melancholy. e93 
 
 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 ^yorld. 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 
 •iPossevinuSj^e^jgrio/acii asperos mites, homines eferis; sitperstitio exhominibus 
 fera, religion makes wild beasts civil, superstition makes wise men beasts 
 and fools ; and the discreetest that are, if they give way to it, are no better 
 than dizzards j nay more, if that of Plotinus be true, is unus religionis scopus, 
 ut ei quern coUmus similes famus, that is the drift of religion to make us like 
 him whom we Avorship r what shall be the end of idolaters, but to degenerate 
 into stocks and stones ? of such as woi-ship these heathen gods, ior dii g&ntium 
 dmmonia, ^but to become devils themselves? 'Tis therefore exiiiosMS error, et 
 irmxxme periculosus, a most perilous and dangerous error of all others, as 
 f Plutarch holds, turhulenta passio hoininem consternans, a, -pestHent, 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 sectaries 
 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 ; 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 thea) 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 'wives and children ; 
 Adam and Eve, &c., and that one stupend fiction amongst the rest : when a 
 Eoman 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 repub. foL U 1. * Quin ipsios diaboll ut neqiutiaro veferant. f Lib, 
 
 de Buperstit. B Homlnihus vitffi finis mors, non antem supei stitionis, profert hsc suos terminos ultra Tila) 
 flnem. h Buxtovflus, Synagog. Jud. c. 4. Inter precandum nemo pediculos attingat, vel pulicem, aut per 
 guttur inferius ventiim eniittat, &c. Id. c. 5. et seq. cap. 36. i lllic oninia animalia, plsces, aves, quos 
 
 Deus unquam creavit mactabuntur, et vinum generosuni, ifcc. k Cujus lapsu cedri altlssimi 300 dejec;l 
 
 siml, quumque fe lapsu ovum fuerat confractum, pagi 160 inde submersi, et alluvione inundati. I Every 
 
 king of the world shall send him one of his daughters to be his wife, because it is written, Ps. xlv. 10, "Kinds' 
 daughters shall attend on him," &c. 
 
694 Religious Mdanclialij. [Part. 3. Se 
 
 to God lie miglit, aud forth with the Hon set forward, "" But when lie 
 four hundred miles from Eome he so roared that all the great-bellied wc 
 in Eome made abortions, the city walls feU down, and when he came a 
 dred miles nearer, and roared a second time, their teeth fell out of their h 
 the emperor himself fell down dead, and so the lion went back." Wit] 
 infinite number of such lies and forgeries, which they verily believe, 
 themselves with vain hope, and in the mean time will by no persuasion 
 diverted, but still crucify their souls with a company of idle ceremonies, 
 like slaves and vagabonds, will not be relieved or reconciled. 
 
 Mahometans are a compound of Gentiles, Jews, and Christians, an 
 absurd in their ceremonies, as if they had taken that which is most sottisl 
 of every one of them, full of idle fables in their superstitious law, their 1 
 ran itseK a gallimaufry of lies, tales, ceremonies, traditions, precepts, si 
 from other sects, and confusedly heaped up to delude a company of rude 
 barbarous clowns. As how birds, beasts, stones, saluted Mahomet whe 
 came from Mecca, the moon came down from heaven to visit him, ° how 
 sent for him, spake to him, (fee, with a company of atupend figments of 
 angels, sun, moon, and stars, <fec. Of the day of judgment, and three soi 
 to prepare it, which must last fifty thousand years of Paradise, which wl 
 consists in coeundi et comedendi voluptate, and pecorinis h'iminibus scrip, 
 bestialis heatitudo, is so ridiculous, that VirgU, Dante, Lucian, nor any 
 can be more fabulous. Their rites and ceremonies are most vain and sii 
 stitious, wine and swine's flesh are utterly forbidden by their law, ° tJiey i 
 pray five times a day; and still towards the south, wash before and aftei 
 their bodies over, with many such. For fasting, vows, relig ous orders, j 
 grinations, they go far beyond any Papists, ^they fast a month together n 
 times, aud must not eat a bit till sun be set. Their kalenders, dervises, 
 torlachers, (fee, are more "^ abstemious some of them, than Carthusians, F 
 ciscans. Anchorites, forsake all, live solitary, fare Lard, go naked, 
 "^ Their pilgrimages are as far as to the river ^Ganges (which the Gentile 
 those tracts likewise do), to wash themselves, for that river as they hold ] 
 a sovereign virtue to purge them of all sins, and no man can be saved 
 hath not been washed in it. For which reason they come far and near i 
 the Indies ; Maximus gentium omnium confluxus est; and infinite num 
 yearly resort to it. Others go as far as Mecca to Mahomet's tomb, w 
 journey is botli miraculous and mei'itorious. The ceremonies of flinging sti 
 to stone the devil, of eating a camel at Cairo by the way; their fastings, t 
 running tiU they sweat, their long prayers, Mahomet's temple, tomb, 
 building of it, would ask a whole volume to dilate : and for their pains t£ 
 in this holy pilgrimage, aU their sins are forgiven, and they reputed fo: 
 many saints. And diverse of them with hot bricks, when they return, 
 put out their eyes, "'that they never after see any profane thing, bite 
 their tongues," <&c. They look for their prophet Mahomet as Jews do for t 
 Messiah. Read more of their customs, rites, ceremonies, in Lonicerus, Tu 
 hist. torn. 1. from the tenth to the twenty-fourth chapter. Bredenbacl 
 cap. 4, 5, 6. Leo Afer, lib. 1. Busbequius, Sabellicus, Purcbas, lib. 3. 
 3, et 4, 5. Theodorus Bibliander, <fec. Many foolish ceremonies you s 
 find in them ; and which is most to be lamented, the people are genei 
 so curious in observing of them, that if the least circumstance be omit 
 
 ™ Qanm qnaaringentis adhuc milliaribus aT) imperatore Leo hie atesset, tam fortlter mgiebat, nt mt 
 Eomanffi abortieriiit omnes, miitique, &c i Strozias Cicogaa, omnrf. mag. lib. I . c. 1 . pucida mnlta rei 
 ex Alcorano, de cceio, stellis, Angelis, Lonicems, c. 21, 22. 1. 1. "Quinquies in die orare Turcse ten 
 
 art meridiem. BiedenbacMus, cap. 5. P In quolibet anno mensem integrnm Jejunant Interdiu, nee ^ 
 deutes nee bibentts, &C. 1 Xullls unquam multi per totam setatem carnibus vescuntur. Leo 
 
 ii.unicerus, to. 1. cap. 17. 18. SGotardus Arthus, ca. 33. hist, orient India;: optaio est expiatoriur 
 
 G^ii;^jm ; et nee muiid'im ab omni pocciitt) nee salvum fieri posse, qui non hoc flumiue se abluat : qua 
 causam ex tola India, &c. t Quia nil volunt deinoeps v'>4ere. 
 
Mem. 1. Subs. 3.] Symptoms of Religious Melanclwly. 09-5 
 
 they think they shall be damied, 'tis an irremissible offence, and can hardly 
 he 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 tlieir law, but the next day 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. Anothei- 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, Jie, 
 falsify, deceive fast enough of themselves, one devil could circumvent a thou- 
 sand; but in their religious houses a thousand devils could scarce tempt oiie 
 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 
 negligit, 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, \vhich in all ages he hath raised to subvert it, 
 and in that of Rome 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, scliismatics, false prophets, impostors, and their ministers ; they have 
 some common symptoms, some peculiar. Common, as madness, folly, pride, 
 insolency,arroganoj, singularity, peevishness, obstinacy, impudence, scorn, and 
 contempt of all other sects : Nullius addicti jurare in verba magistri; '' they 
 will approve of nought but what they fii'st invent themselves, no interpretation 
 good but what their infallible spirit dictates : none shall be in, secundis, no not 
 in tertiis, they are only wise, only learned in the truth, all damned but they 
 and their followers, ccedem scripturarum Jaciwnt ad matetiam suam, saith 
 Tertullian, they make a slaughter of Scriptures, and turn it as a nose of wax 
 to their awn 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 Alphonsiis de cast^-o lib. 1. adversus hareses, gives two more 
 eminent notes, or probable conjectures to know such men by (they might have 
 
 "^ Niillum se conflictandi finera facit. ^ Ut in aliquem angulum se recipcret, ne reus fieret ejus delicti 
 qnod ipse erat adraissurus. y Gregor. Horn. ^ " Bound to tlie dictates of no master." "^ Epist. 190. 
 1> Orat. 8. ut vertigine correptis videntur omnia moveri, omnia iis falsa sunt, quum error in ipsorum cerebro sit. 
 
696 Religious Melancholy. [Part. 3. Se 
 
 taken themselves by the noses when they said it), " "First they affect nove 
 and toys, and prefer falsehood before truth; ^secondly, they care not -» 
 they say, that which rashness and folly hath brought out, pride after\fv 
 peevishness and contumacy shall maintain to the last gasp." Peculiar sj 
 toms are prodigious paradoxes, new doctrines, vain phantasms, which are n 
 and diverse as they themselves. '^Nicbolaites of old would have wive 
 common : Montanists will not marry at all, nor Tatians, forbidding all £ 
 Severians wine; Adamians go naked; fbecause Adam did so in Paradise; 
 some s barefoot all their lives, because God, Exod. iii. and Joshua v. bid M 
 so to do; and Isaiah xx. was bid put off his shoes; Manichees hold 
 Pythagorean transmigration of souls from men to beasts; "'^the Circnmcell 
 in Africa, with a mad cruelty, made away themselves, some by fire, wi 
 breaking their necks, and seduced others to do the Uke, threatening some if t 
 did not," with a thousand such; as you may read in 'Austin (for there i 
 fourscore and eleven heresies in his times, besides schisms and smaller facti 
 Epiphanius, Alphonsus de Castro, Banaus, Gab, Prateolus, &c. Of propl 
 enthusiasts and impostors, our Ecclesiastical stories afford many examj 
 of Elias and Christs, as our '^Eudo de stellis, a Briton in King Steph 
 time, that went invisible, translated himself from one to another in a mom 
 fed thousands with good cheer in the wilderness, and many such; nothin 
 common as miracles, visions, revelations, prophecies. ISTow what these br 
 sick heretics once broach, and impostors set on foot, be it never so abs 
 false, and prodigious, the common people will follow and believe. It wUl 
 ^long like murrain in cattle, scab in sheep. Nulla scabies, as %e said, su 
 stitione scabiosior : as he that is bitten with a mad dog bites others, and a) 
 the end become mad; either out of affection of novelty, simplicity, blind 2 
 hope and fear, the giddy-headed multitude will embrace it, and without fan 
 examination approve it. 
 
 Sed Vetera querimur, these are old, hcec priusfuere. In our days we ha 
 new scene of superstitious impostors and heretics. A new company of actor 
 Antichrists, thatgreat Antichrist himself: aropeofpopes, that by their great 
 and authority bear down all before them : who from that time they proclaii 
 tb emselves universal bishops, to establish their own kingdom , sovereignty, gr 
 nes.=i, and to enrich themselves, brought in such a company of human traditi' 
 jmrgatory, Limbus Patrum, Infantum, and all that subterranean geogra] 
 mass, adoration of saints, alms, fastings, bulls, indulgences, orders, friars, ima 
 shrines, musty relics, excommunications, confessions, satisfactions, blind 1 
 diences, vows, pilgrimages, peregrinations, with many such curious t 
 intricate subtleties, gross errors, obscure questions, to vindicate the better 
 set a gloss upon them, that the light of the Gospel was quite eclipsed, darki 
 over all, the Scriptures concealed, legends brought in, religion banisl 
 hypocritical superstition exalted, and the church itself ™ obscured and 
 secuted, Christ and his members crucified more, saith Benzo, by a fewne 
 mantical, atheistical popes, than ever it was by "Julian the Apostate, Porj 
 rius the Platonist, Celsus the physician, Libanius the Sophister; by tl 
 heathen emperors, Huns, Goths, and Vandals. What each of them did 
 what means, at what times, quibus auodliis, superstition climbed to this hei 
 traditions increased, and Antichrist himself came to his estate, let Magdeb 
 
 = Res novas affcctant et inutiles, falsa veris prafeiiint. 2. quod temeritas effutierit, id superWa post m 
 tucbitur et comumacise, &c. d See move in Vincent. Lyrin. ' Anst. de liares. nsus mnr 
 
 indiffeicns. ^ f Quod ante peccavit Adam, nudus erat. B Alii nndis pedibus semper amb 
 
 n liisana fentate sil)i non parcnnt, nampermortcs Tariasprjecipitionun, aquavum, et igniura, seipsosm 
 ot m istum furocem alios cogunt, mortem minantes nl faclant. 1 Elench. liasret. ab orLe co: 
 
 K iVibnKons.islib. cap. 19. 1 Jovian. Pont. Ant. Dial. m q^^ p^ pagp.nos nomen ejus perseqi 
 
 potcrat, sub specie reliRionis fraudulenter siibvertere disponcbat. n That wi-it de professo a' 
 
 Liiribtians, et palestinum deum (at Socrates lib. 3. cap. 19.), scrlpturam nugis plenam, &c vide Cyrilii 
 Juluinura, OngcneminCulaum, Ac = i . j 
 
Mem. 1. Subs. 3.] Symptoms of Eeligious Melancholy. 697 
 
 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, howstrictly observed, their multitude 
 of saints, images, that rabble of Romish deities, for trades, professions, diseases, 
 persons, offices, countries, places; St. George for England; St. Denis for 
 France; Patrick, Ireland; Andrew, Scotland; Jago, Spain; ifec. 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; Valen- 
 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 thiBgs, their shrines, images, oblations, pendants, adorations, pilgrim- 
 ao'es 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. Nicholas Burge in France; our St. Thomas's shrine of old at Canterbury; 
 those relics at Rome, Jerusalem, Genoa, Lyons, Pratum, St. Denis ; and how 
 many thousands come yearly to offer to theni, 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, times, goods, lives, fortunes, in such ridiciLlous observations; 
 their tales and figments, false miracles, buying and selling of pardons, in- 
 dulgences for 40,0U0 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 
 bum them. What mulct, what penance soever is enjoined, they dare not but 
 do it, tumble with St. Francis in the mire amongst hogs, if they be appointed, 
 ■go woolward, whip themselves, buUd hospitals, abbeys, &c., go to the East 
 or West Indies, kill a king, or run upon a sword point: they perform 
 all, without any muttering or hesitation, believe all. 
 
 "As children think their babies live to be, 
 Do they these brazen images they see." 
 
 "*lUt pueri infantes crednnt signa omnia ahena 
 Vivere, et esse homines, et sic isti omnia Acta 
 Vera putant, credunt signis cor inesse ahenis." 
 
 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 eospedivit psittaco suum vaigi), 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 chm-ch at Bergamo in Italy. 
 ^ Lucilius, lib. 1. cap. 22. de falsa rchg. 
 
698 Religious Mdcincholy. [Part. 3. S 
 
 tenets, without exception, and as obstinately maintain and put in practii 
 their traditions and idolatrous ceremonies (for their religion is half a trac 
 the death; they wUl defend all, the golden legend itself, with all the liei 
 tales in it : as that of St. George, St. Christopher, St. Winifred, St. Deni 
 It is a wonder to see how Nic. HarpsfielJ, that pharisaical impostor, am( 
 the rest, Ecclesiast. Hist. cap. 22. scea. prim, sex., puzzles himself to vind 
 that ridiculous fable of St. Ursula and the eleven thousand virgins, as ' 
 they lived,'' how they came to Cologne, by whom martyred, <fcc., thoug 
 can say nothing for it, yet he must and wUl approve it : nobilitavit {inquit 
 scBculum Ursula cum comitibus, cujus historia utinam tarn niihi asset exp 
 et certa, quam in animo meo certum ac expeditum est, earn esse cum, soda 
 beatam in ccelis virginem. They must and will (I say) either out of blind 
 believe, vary their compass with the rest, as the latitude of religion va 
 apply themselves to the times and seasons, and for fear and flattery are 
 tent to subscribe and to do all that in them lies to maintain and defend i 
 present government and slavish religious schoolmen, canonists, jestiits, fi 
 priests, orators, sophisters, who either for that they had nothing else ti 
 luxuriant wits knew not otherwise how to busy themselves in those idle ti 
 for the Chiirch then had few or no open adversaries, or better to defend i 
 lies, fictions, miracles, transubstantiations, traditions, pope's pardons, purj 
 ries, masses, impossibilities, &c. with glorious shows, fair pretences, big wi 
 and plausible wits, have coined a thousand idle questions, nice distinct: 
 subtleties, Obs and Sols, such tropological, allegorical expositions, to salv 
 appearances, objections, such quirks and quiddities, quodlibetaries, as '. 
 saith of Ferribrigge and Strode, instances, ampliations, decrees, glo 
 canons, that instead of sound commentaries, good preachers, are come 
 company of mad sophisters, prima secundo secundarii, sectaries, Canor 
 Sorbonists, Minorites, with a rabble of idle controversies and questions, 
 Papa sit Deus, an quasi Beits ? An participet utramqus Christi nature 
 "Whether it be as possible for God to be a humble bee or a gourd, as a n 
 Whether he can produce respect without a foundation or term, make a wh( 
 virgin? fetch Trajan's soul from hell, and how? with a rabble of quest 
 about hell-fire : whether it be a greater sin to kill a man, or to clout s! 
 upon a Sunday? whether God can make another God like unto himi 
 Such, saith Kemnisius, are most of your schoolmen (mere alchemists), 
 commentators on Peter Lambard; {Pitsius catal. scriptorum Anglic, reel 
 up 180 English commentators alone, on the matter of the sentences), Scot 
 Thomists, Reals, Nominals, &c., and so perhaps that of St. 'Austin ma; 
 verified. Indocti rapiunt ccdwm, docti interim descendunt ad infernum. 1 
 they continued in such error, blindness, decrees, sophisms, superstitions; 
 ceremonies and traditions were the sum of their new- coined holiness 
 religion, and by these knaveries and stratagems they were able to involve mi 
 tudes, to deceive the most sanctified souls, and, if it were possible, the i 
 elect. In the mean time the true Church, as wine and water mixed, lay 
 and obscure to speak of, till Luther's time, who began upon a sudder 
 defecate, and as another sun to drive away those foggy mists of superstit 
 to restore it to that purity of the primitive Church. And after him m 
 good and godly men, divine spirits, have done their endeavours, and still 
 
 *'^ And what their ignorance esteem'd so holy, 
 Our wiser ages do accoui t as foily." 
 
 But see the devil, that will never suffer the Church to be quiet or at rest; 
 garden so well tilled but some noxious weeds grow up in it, no wheat bu 
 
 '^ An 44 1 . 8 Hospinian Osiander. An hsBc propcsitin Deus sit cucnrbita vel scaraheus, sit 
 
 posyibilis ac Deus et homo ? An possir respectnm producere sine fiindamento et temiino. An Icvii 
 homuiem jugulare luam die dominico calce^m consuere ? t De doct. Christian. " Daniel. 
 
Mem. 1. Subs. 3.] Symplmns of lleliyicms Melanclioly. S!)9 
 
 hath some tares: we have a mad giddy company of precisians, scliismaties, 
 and some heretics, even in our own bosoms in another extreme, "^Dwn vitaui 
 stulti vitia in contraria eiirruntf that out of too much zeal in oppoaition to 
 Antichrist, human traditions, those Romish rites and superstitions, will quite 
 demolish all, they will admit of no ceremonies at all, no fasting days, no cross 
 in baptism, kneeling at CDUimunion, no church music, Ac, 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 ! N j, not so much as degrees 
 some of them will tolerate, or universities, all human learning ('tis cloaca 
 diaboli), hoods, habits, cap and surplice, such as are things indifferent in then-- 
 selves, and wholly for ornainent, 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, aud 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 Socinian.s, 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 
 Grod himself and know all his secrets, ^Per capillos spiritum sanctum, tenent, 
 et omnia sciunt cum sint asini omnium obstinatissimi, 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, [Commerda- 
 tores pracipites et verliginosos, 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 associates, 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 spiints and courage from the^njsimp/iciores reddit 
 homines, breeds nothing so courageous soldiers as that Roman : 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 
 iFar gone with their private enthusiasms and revelations, that tliey 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 followei-s. Benedictus Victorinus Paventinus, consil. 15, writes as much 
 of one Honoriu.s, that thought he was not only inspired as a prophet, but that 
 
 *• ^Whilst these fools avoid one vice tliey nm into anotJier of an opposite character." y A(ri-ip. ep. 29. 
 
 * Alex. Gaguln. 22. Disclpulis ascitis mirum in modimi popiilum decepit. ^ Guicciard, descript. iielR. 
 
 complares iiaboit asaectas ah iisdem honoratus. 
 
700 Eeligious Melancholy. [Part. 3. Si 
 
 he -was a God himself, and had ^ familiar conference with God and his ai 
 Lavat. dt sped. c. 2. part. 8. hath a story of one John Sartorius, that the 
 he was the prophet Elias, and cap. 7. of divers others that had confei 
 with angels, were saints, prophets. Wierus, lib. 3. de Lamiis, c. 7. va 
 mention of a prophet of Groning that said he was God the Father; i 
 Italian and Spanish prophet that held as much. We need not rove s 
 abroad, we have familiar examples at home : Hackett that said he was Ch 
 Coppinger and Artliington his disciples; " Bnrchet and Hovatus, bum( 
 Norwich. We are never likely seven years together without some such 
 IJrophets that have several inspirations, some to convert the Jews, some 
 forty days, go with Daniel to the lion's den ; some foretell strange things, s 
 for one thing, some for another. Great precisians of mean conditions and 
 illiterate, most part by a preposterous zeal, fasting, meditation, melancl 
 are brought into those gross errors and inconveniences. Of those men I 
 conclude, generally, that howsoever they may seem to be discreet, and m« 
 understanding in other matters, discourse well, Icesam Itahent imaginatio 
 they are like comets, round in all places but where they blaze, ccetera , 
 they have im.pregnable wits many of them, and discreet otherwise, but in 
 their madness and folly breaks out beyond measure, in infinitum eru; 
 stuUitia. They are certainly far gone with melancholy, if not quite mad, 
 have more need of physio than many a man that keeps his bed, more nee 
 hellebore than those that are in Bedlam. 
 
 SuBSECT. IV. — Prognostics of Religious MelanclvMj. 
 
 Y ou may guess at the prognostics by the sympto ms. What can these s 
 for etell (Otherwise than folly, dotage, madness, gross ignorance, despair, ol 
 n acv, a reprobate sense. ^ a bad e nd ? What else can superstition, hei 
 produce, but wars, tumults, uproars, torture of souls, and despair, a deso 
 land, as Jeremy teaclieth, cap. vii. 34. when they commit idolatry, and 'v 
 after their own ways? how should it be otherwise with them? what can i 
 expect but " blasting, famine, dearth," and all the plagues of Egypt, as A 
 denounceth, cap. iv. vers. 9. 10. to be led into captivity? If our hope 
 frustrate, " we sow much and bring in little, eat and have not enough, d: 
 and are not filled, clothe and be not warm, &c. Haggai, i. 6. we look for n 
 and it comes to little, whence is it? His house was waste, they came to t 
 own houses, vers. 9. therefore the heaven stayed his dew, the earth his fri 
 Because we are superstitious, irreligious, we do not serve God as we oughl 
 these plagues and miseries come upon us ; what can we look for else but mu 
 wars, slaughters, fearful ends in this life and in the life to come ete 
 damnation ? What is it that hath caused so many feral battles to be fou. 
 so much Christian bloodshed, but superstition? ThatSpanishinquisition, ra 
 wheels, tortures, torments, whence do they proceed ? from superstition. Bo 
 the Frenchman, in his ^ method, hist, accounts Englishmen barbarians, for t 
 civil wars : but let himread those Pharsalian fields ' foughtof late inFranci 
 reUgion, their massacres, wherein by their own relations in twenty-four y 
 I know not how many millions have been consumed, whole families and ci 
 and he shall find ours to be but velitations to theirs. But it hath ever 1 
 the custom of heretics and idolaters, when they are plagued for their sins, 
 God's just judgments come upon them, not to acknowledge any fault in tl 
 selves, but still impute it unto others. In Cyprian's time it was much coi 
 verted betweenhimandDemetrius an idolater, who should be the cause oft 
 
 b Hen Nicholas at Leiden 1S80, snch a one. <= See Camden's Annals, fo. 242. et 285. d Ari 
 
 towels burst, Montanus hanged himself, Ac. Endo de stellis, his disciples, ardere potiiis nnam ad 
 (joingimaluerunt; tanta vis infl.xi seniel erroris, they died blaspheming. Nubiio-ensis c. 9 Ub 1 Jer ' 
 Amos 7. 5. eg cap. f PopUnerius Leiius, pr£e£ hist^ fiich. Diaoth. 
 
Mem. 1. Subs. 4.] Prognostics of Religiom Mdanchohj. 701 
 
 present calamities. Demetrius laid all the fault on Christians, (and so they did 
 ever 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, fru'tful autumns, no marble mines in the moun- 
 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 
 noslri d, vobis non colantur, because they did not worship their gods. But 
 Cyprian retorts all upon him again, as appears by his tract against hiia. 'Tis 
 true the world is miserably tormented and shaken with wars, dearth, famine, 
 fire, inundations, plagues, and many feral diseases rage amongst us, sednon ut 
 tu quereris ista accidunt quod dii vestri ci nobis non colantur sed quod d, vobis 
 non colatur Deus, <X quibus nee qumritur, 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, Jews against all; when 
 indeed there is a general fault in us all, and something in the very best, which 
 may justly deserve God's wi-ath, 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 affected 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 suffer 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 Mercurii, and Wednesday now is in danger of a fast. 
 " ^ And for such like toys, some so miserably afilict 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, ifec. non tarn necessitatibus nosiris 
 
 SAdvers. gentes, lib. 1. postquam in immdo Christiana gens ccepit, terrarum ortem periisso, et multis 
 malis affectum esse genus humanum videmiis. li Quod nee hyeme, nee {estate tanta imbrium copia, nee 
 fi'ugibus tonendis solita flagrantia, nee vernali temperie sata tarn Iffita sint, nee arboreis fuetibus autumni 
 foecundi, minus de niontibus marmor eruatur, minus aurum, &e. i Solitus erat oblectare se fldibus, et 
 
 voce musica canentium ; sed hoc omne sublatum SybillaB cujusdara interventu, Ac. Inde quicquid erat 
 instrumentorum Symphoniacorum, auro genimisque egregio opere distinctorum comminuit, et in ignem 
 injecit, &c. k Ob id genus observatiunculas videm us homines misere affli:ii, et deuique raori, et sibi ipsis 
 Christianos videri quura revera sint Judasi. 1 Ita in corpora nostra fortunaaque decretis suis SiBviit, ut 
 
 parum abftierat, nisi Deus Luthcrum virum perpctuamemoria dignissimum excitasset, quin nobisfasno moic 
 communi cum jumentis cibo utendum fuisset. " The Gentiles in India will eat no sensible creatures, ur 
 au£ht that hath blood in it. 
 
702 Religious Melanchdfy. [Part. 3. S( 
 
 Dms inservit, sed in delicias amamur, as Seneca notes, God would have i 
 And as Plato 2. de legibus gives out, deos laboriosam hominum vitam miser 
 the gods in commiseration of human estate sent Apollo, Bacchus, and 
 Muses, qui cum voluptate trijmdia et saltationes nobis ducant, to be merry 
 mortals, to sing and dance with us. So that he that will not rejoice and e 
 himself, making good use of such things as are lawfully permitted, nmi est 
 peratus, as he will, sed supers titiosus. " There is nothing better for a i 
 than that he should eat and drink, and that he shoiild make his soul enjoy j 
 in bis labour," Eccles. ii. 24. And as ° one said of hawking and hunt 
 tot solatia in hoc cegri orbis calamitate mortalibus tcediis deus objecit, 1 say o 
 honest recreations, God hath therefore indulged them to refresh, ease, so 
 and comfort us. But we are some of us too stern, too rigid, too precise, 
 grossly superstitious, and whilst we make a conscience of every toy, with to 
 not, taste not, &o., as those Pythagoreans of old, and some Indians now, i 
 will eat no flesh, or suffer any living creature to be killed, the Bannians at 
 Guzzerat ; we tyrannize over our brother's soul, lose the right use of m 
 good gifts ; honest ° sports, games and pleasant recreations, ^ punish ourse] 
 without a cause, lose our liberties, and sometimes our lives. Anno 1270 
 ** Magdeburg in Germany, a Jew fell into a privy upon a Saturday, and with 
 help could not possibly get out ; he called to his fellows for succour, but t 
 denied it, because it was their Sabbath, non licebat opus manuum, exerci 
 the bishop hearing of it, the next day forbade him to be pulled oiit, beca 
 it was our Sunday. In the mean time the wretch died before Monday, 
 have myriads of examples in this kind amongst those rigid Sabbatarians, i 
 therefore not without good cause, ^ Intolerabilem perturbationem Seneca e 
 it, as well he might, an intolerable perturbation, that causeth such dire evei 
 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 monsi 
 taming Hercules, a divine ^^sculapius, or Christ himself to come in his o 
 person, to reign a thousand years on earth before the end, as the Millenai 
 will have him. They are generally so refractory, self-conceited, obstinate, 
 firmly addicted to that religion in which they have been bred and brought i 
 that no persuasion, no terror, no persecution, can divert them. The i.-onside 
 tion of which, hath induced many commonwealths to suffer them to enjoy th 
 consciences as they will themselves : a toleration of Jews is in most provin 
 of Europe. In Asia they have their synagogues : Spaniards permit Moi 
 to live amongst them : the Mogullians, Gentiles : the Turks all religions. 
 Europe, Poland and Amsterdam are the common sanctuaries. Some are 
 opinion, that no man ought to be compelled for conscience'-sake, but let him 
 of what religion he will, he may be saved, as Cornelius was formerly accept( 
 Jew, Turk, Anabaptist, &c. If he be an honest man, live soberly, a 
 civilly in his profession, (Volkelius, Crellius, and the rest of the Socinians, tli 
 now nestle themselves about Cracow and Hakow in Poland, have renewed tl 
 opinion), serve his own God, with that fear and reverence as ho ought. S\ 
 cuique civitati (Lseli) reliyio sit, nostra nobis, Tully thought fit every ci 
 should be free in this behali; adore their own Cuslodes et I ojjicos deos, tutel 
 
 l,1,'lI?Jl**T''i;j' *^ Aucupio. cap. 27. Some explode all human authors, arts, and sciences, po, 
 
 histories, &c., so precise, their zeal overruns their wits; and so stupid, they oppose ail humane learni 
 hecause ihey are ignorant themselves and illiterate, nothing must be read but Scriptures" but these n 
 Di'eiurV no'dC-n^"'"'"' ■ '"an confuted. Others are soviet they will admit oTn" honest game " 
 MMn J '*„ 1f°=™S. Singing, other p ays, recreations and games, hawking, hunting, cock-flghthig, be 
 baiting, &c., because to see one beast kill anoiher is the fruit of our rebellion against God &c PNi 
 
 ' De henefic vt 2. ■" '^l"'"'*". i^de se non possit eximere, implurat opem sociorum, sed iUi negant, I 
 
Mem. 1. Bubs. 5.] Cure of Heliffious Melancholy. 703 
 
 and local gods, as Symmachus calls tliein. Isocrates advi-eth Demouicus 
 « whea he came to a strange city, to Vorsliip by all means the gods of the 
 place,"/* tinumquemque Topicum deum sic coli oportere, quomodo ipse prcece- 
 periC: which Oecilius in *Minutius labours, and would have every nation 
 sacrorum ritus gentiles habe^-e 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 own "ods 
 according to their own ordination. For why should any one nation, as he there 
 pleads, challenge that universality of God, Deum suum quern nee ostendunt, 
 nee vident, discurrentem scilicet et uhique prcesentem, in omnium mores, actus, 
 et occuUas cogitationes inquirentem, (fee, 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 Asije, Europfe, Lybije, diis ignotis et 
 peregrinis: others otherwise, &c. Plinius Seoundus, as appears by his Epistle 
 to Trajan, would not have the Chi'istians 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 cultum, " let no one be compelled against his will to worship any 
 particular deity,'' and by Constantino in the 19th yearof his reign as "Baronius 
 informeth us, A^emo alteri exhiheat molestiam., quod cvjusque 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 bequare Jovis." 
 
 Tie 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 exposuii; the Turk now converts them again to Mahometan mosqu^es. 
 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 province can hardly be ruled by one 
 law, 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 wUl be aU adored), infinite religions. And therefore let every terri- 
 tory keep their proper rites and ceremonies, as their dii tutelares wUl, so Tyrius 
 calls them, "and according to the quai-ter they hold," their own institutions, 
 revelations, orders, oracles, which they dictate from time to time, or teach 
 their priests or ministers. This tenet was stiffly 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 Uved 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 foUow him. Some again will approve of this for Jews, 
 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 precmcts of our 
 
 ■NumenTenerarepr^sertimquodcivitaseolIt. t Octavio dial. ° ^nnaL torn^S adannuin 324 1_. 
 
 » Ovld " Saturn is dead his laws died with him ; now that Jupiter rules the world, let us obey Ins laws, 
 yin enist S™ ? Quia dSmmensum quiddam est, et inflnitum cujus natura perfecte cognosc. non 
 
 poteaTammS'erBOest rdi?ers™Stione colatur prout quisque aliquid de Deo percipit aut mtell.git. 
 ^T^V^nln^CA^S^ml^^oZvl b ^tern Aeatitudinis eonsortes fore, qui sancte muocenterquo 
 
 hanc vitam tradaxeviut, quaincunque illi religionem sequuti sunt. 
 
704 Religious Melancholy. [Part. 3. Se 
 
 own churcli, and called Christians, to no heretics, schismatics, or the like 
 the Spanish inquisition, that fourth fury, speak of some of them, the civil 
 and massacres in France, our Marian times. "Magallianus the Jesuit wil 
 admit of conference with a heretic, but severity and rigour to be used, 
 illis verba reddere, sedfurcas fgere oportet; and Theodosius is commend( 
 NicephoiTis, lib. 12. cap. 15. '"^That he put all heretics to silence." Ben 
 Epist. 190, will have club law, fii'e and sword for heretics, "''compel tl 
 stop their mouths not with disputations, or refate them with reasons, but ^ 
 lists;" and this is their ordinary practice. Another company are as mil 
 the other side ; to avoid all heart-burning, and contentious wars and upi-i 
 they would have a general toleration in every kingdom, no mulct at all 
 man for religion or conscience be put to death, which fThuanus the Fre 
 historian much favours ; our late Socinians defend ; Vaticanus against Oa 
 in a large Treatise in behalf of Servetus, vindicates ; Castillo, &c.. Ma 
 BalHus and his companions, maintained this opinion not long since in Fra 
 whose error is confuted by Beza in a just volume. The medium is best, 
 that which Paul prescribes. Gal. i. " If any man shall fall by occasion 
 restore such a one with the spirit of meekness, by all fair means, gentle ad 
 nitionsj" but if that will not take place. Post unam e*. alteram admoidtio 
 hxreticum devita, he must be excommunicate, as Paul did by Hymeni 
 delivered over to Satan. Immedicabile vulnus ense reddendum est. As I 
 pocrates said in physic, I may well say in divinity, Qnceferro voncurun 
 ignis curat. For the vulgar, restrain them by laws, mulcts, burn their bo 
 forbid their conventicles; for when the cause is taken away, the effect 
 soon cease. Now for prophets, dreamers, and such rude silly fellows, 1 
 through fasting, too much meditation, preciseness, or by melancholy are 
 tempered : the best means to reduce them ad sanam mentem, is to alter tl 
 course of life, and with conference, threats, promises, persuasions, to interi 
 physic. Hercules de Saxonii had such a prophet committed to his charg 
 Venice, that thought he was Elias, and would fast as he did ; he dressed a fel 
 in angel's attire, that said he came from heaven to bring him divine food, 
 by that means stayed his fast, administered his physio; so by the medial 
 of this forged angel he was cured. ^Khasis, an Arabian, cont. lib. 1. caj. 
 speaks of a fellow that in like case complained to him, and desired his hi 
 "I asked him (saith he) what the matter was; he replied, I am continu; 
 meditating of heaven and hell, and methinks 1 see and talk with fiery spii 
 and smell brimstone, &c., and am so carried away with these conceits, th; 
 can neither eat, nor sleep, nor go about my business: I cured him (sa 
 Ehasis) partly by persuasion, partly by physic, and so have I done by m; 
 others." We have frequently such prophets and dreamers amongst us, wh 
 we persecute with fire and faggot : I think the most compendious cure, 
 some of them at least, had been in Bedlam. Sed dc his satis. 
 
 MEMB. II. 
 
 SuBSECT.I. — EeligiozisMelancholyindefect;partiesaffccted, Epicures, Athe. 
 Hypocrites, worldly secure, Carnalisls, all impious persons, impenitent t 
 ners, Sfc. 
 
 , In that other extreme or defect of this love of God, knowledge, faith, f 
 hope, &c. are such as err both in doctrine and manners, Sadducees, Herodis 
 
 ° Comment in C. Tim. 6. ver. 20. et 21. severitate cnm agendnm, etnon aliter. dQuodsllenI 
 
 Iiseretic s indiserit. « I^ne et fuste potius agendum cum hiereticis quam cum disputationibus ; os 
 
 loquens, &c. f Prffifat. Hist. 8 Quidam conquestus est mihi de hoc morbo, et deprecatus est ul 
 
 mum curarem ; ec;o qu i sivi ab eo quia sentiret ; respondit, semper Imaglnor et coglto de Deo et anj 
 &c. etita demersus sum hac imaginatione, ut nee edam nee doimiam, nee negotiis, &c. Ego cu 
 mcdicma ct persuasione ; et sic plurcs alios. 
 
" Hand nlla numina espavesctmt cselitum, 
 Sed victiraas tmi deonim maximo, 
 Ventri ofEerunti deos ignoraBt CKteros." 
 
 Mem. 2. Subs. 1.] Religious 3IelancJioly in Defect. 705 
 
 Kbertines^ politicians; all manner of atheists, epicures, infidels, tliat are secure, 
 in 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, 
 ''Melancthon calls it monstrosam melanclioliam, monstrous melancholy; or 
 venenatam melaneholiam, poisoned melancholy. A company of Cyclops or 
 giants, that war with the gods, as the poets feigned, antipodes to Christians, 
 that scoff at all religion, at God himself, deny him and all his attributes, his 
 ■wisdom, power, providence, his mercy and judgment. 
 
 •'iEsse aliquos manes, et siibterranea regna, 
 Et coutuin, et Stygio ranas iu gurRite nigras, 
 Atque una transire vadum tot millia cymba, 
 Nee pueri credunt, nisi qui nondum jere lavantur." 
 
 That .there is either heaven or hell, resurrection of the dead, pain, happiness, 
 or world to come, credat Jtidceus Apetla; 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 wars in France for 
 matters of religion (saith '^Richard Dinoth) were so violently pursued between 
 Huguenots and Papists, there was a company of good fellov/s laughed them all 
 to scorn, for being such superstitious fools, to lose their wives and fortunes, 
 accounting faith, religion, immortality of the soul, mere fojDperies 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 
 neither God nor the devU; but with that Cyclops in Euripides. 
 
 "They fear no God but one, 
 Tliey sacrifice to none, 
 But belly, and him adore. 
 For gods they know no more." 
 
 "Their god is their belly," as Paul saith. Sane fa maler saturitas; quibus 
 
 in solo Vivendi causa palato est. The idol, which they worship and adore, is 
 their mistress; with him in Plautus, mallem hcec mulier me amet quam dii, 
 they had rather have her favour than the gods'. Satan is their guide, the flesh 
 is their instructor, hypocrisy their counsellor, vanity their fellow-soldier, their 
 will their law, ambition their captain, custom their rule; temerity, boldness, 
 impudence 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 
 be merry for the present, Ede, hide, bibe, post mortem nulla voluptas.^ " The 
 same condition is of men and of beasts; as the one dieth, so dieth the other," 
 Eccles. iii. 19. The world goes round. 
 
 ' — " ^truditur dies die, 
 
 Novseque pergunt interire Lunas : " 
 
 "They did eat and drink of old, marry, bury, bought, sold, planted, built, and 
 will do stO-L "P Our life is short and tedious, and in the death of a man there 
 is no recovery, neither was any man known that hath returned from the grave ; 
 for we are born at all adventure, and we shall be hereafter as though we had 
 never been; for the breath is as smoke in our nostrils, &c., and the spirit 
 vanisheth as the soft air. ^Come let us enjoy the pleasures that are present, 
 let us cheerfully use the creatures as in youth, let us fill ourselves with costly 
 wine and ointments, let not the flower of our life pass by us, let us crown our- 
 selves with rose-buds before they are withered," &c. '' Vivamus inea Lesbia et 
 amemus, <fec. °Come let us take our fill of love, and pleasure in dalliance, for 
 this is our portion, this is our lot. Tempora labuntur, tacitisque senescimus 
 
 IiDeanima, c. dehumoribns. i Juvenal. " That there are many ghosts and subterranean realms, 
 
 and a boat-pole, and black frogs in the Stygian gulf, and that so many thousands pass over in one boat, 
 not even boys believe, unless those not as yet washed for money." k Li. .'5. Gal. hist, quamplurimi reperti 
 sunt qui tot pericula subeimtes irridebant; et quae de fide, religione, &c. dicebant, ludibrio hahebant, nihil 
 eornm admittentes de futura vita. 150,000 atheists at this day in Paris, Mercennus thinks. "> "Eat, 
 drink, bemerry; there is no more pleasure after death." nHor,1.2.od. 18. " One day succeeds another, 
 and new moons hasten to their wane." "Lukexvii. PWlsd.ii.2. IVers. 6,7, 8. 'Catullus, 
 'Prov. vii. 18. 
 
 2 z 
 
706 HeUgious Melancholy, [Part. 3. S( 
 
 annis.^ For tlie rest of heaven and hell, let children and superstitious 
 believe it : for their parts, they are so far from trembling at the dreadfu! 
 of judgment that they wish with Nero, Me vivo fiat, let it come in their ti 
 so secure, so desperate, so immoderate in lust and pleasure, so prone to rev 
 that, as Pateroulus said of some caitiffs in his time in Eome, Quod neq- 
 ausi, fortiter executi: it shall not be so wickedly attempted, but as despen 
 performed, whatever they take in hand. Were it not for God's restrai 
 grace, fear and shame, temporal punishment, and their own infamy, they w 
 Lycaon-like exenterate, as so many cannibals eat up, or Cadmus' soldiers 
 sume one another. These are most impious, and commonly professed athe 
 that never use the name of God but to swear by ; that express nought 
 but epicurism in their carriage or hypocrisy; with Pentheus they neglect 
 contemn these rites and reJigious ceremonies of the gods; they will be, 
 themselves, or at least socii deorum. Divisum imperium mm Jove CcBsar h 
 " Caesar divides the empire with Jove." Aproyis, an Egyptian tyrant, g 
 saith "Herodotus, to that height of pri<le,insolencyof impiety, to that conte 
 of gods and men, that he held his kingdom so sure, ut a nemine deoriim 
 hominum sibi eripi posset, neither God nor men could take it from him. 
 certain blasphemous king of Spain (as ''Lansius reports) made an edict, 
 no subject of his, for ten years' space, should believe in, cail on, or worship 
 god. And as ^ Jovius relates of " Mahomet the Second, that sacked Cons 
 tinople, he so behaved himself, that he believed neither Christ nor Mahoi 
 and thence it came to pass, that he kept his word and promise no farther 
 for his advantage, neither did he care to commit any offence to satisfy his 1 
 I could say the like of many princes, many private men (our stories arefi 
 them) in times past, this present age, that love, fear, obey, and perforr 
 civil duties as they shall find them expedient or behoveful to their own e 
 Securi adversus Deos, securi adversus homines, voiis 7ion est opus, w 
 "Tacitus reports of some Germans, they need not pray, fear, hope, for the] 
 secure, to their thinking, both from gods and men. Bulco Opiliensis, some 
 Duke of ''Silesia, was such a one to a hair; he lived (saith "^Slneas Syh 
 at '^Uratislavia, "and was so mad to satisfy his lust, that he believed nei 
 heaven nor hell, or tliat the soul was immortal, but married wives, and tiv 
 them up as he thought fit, did murder and mischief, and what he list hims 
 This duke hath too many followers in our days : say what you can, de] 
 
 exhort, persuade to the contrary, they are no more moved, quam si i 
 
 silexautstet3Iarpesiacautes,tl\s.Ti&o-ca&\\js,iQcksa.'Q.(XstoneB-, tell them ofhei 
 and hell, 'tis to no purpose, later em lavas, they answer as Ataliba that In 
 prince did friar Vincent, "''when he brought him a book, and told him al 
 mysteries of salvation, heaven and hell were contained in it : he looked i 
 it, and said he saw no such matter, asking withal, how he knew it:" 
 will but scoff at it, or wholly reject it. Petronius in Tacitus, when he 
 now, by Nero's command, bleeding to death, audiehat arnicas nihil refen 
 de immoriulitate animm, aut sapientum placitis, sed hvia curmina eifa 
 versus; instead of good counsel and divine meditations, he made his fri 
 sing him bawdy verses and scurrilous songs. Let them take heaven, para 
 and that future happiness that will, bonum est esse Mc, it is good being 1 
 there is no talking to such, no hope of their conversion, they are in a repro 
 sense, mere carnalists, fleshly-minded men, which howsoever they ma 
 
 ^ t "Time glides airay, and we grow old by years Insensibly accumulating." "Lib. 1. ^M. M( 
 lib. 1. cap. 4. ^ ^Orat. Cont. Hispan. ne proximo decennio deum adorarent, &c ^Talemseexl 
 nt nee in Cliristum, necMahonietem crederet. undeeifectum ut promissanisiquatPnusinsuumcomir 
 cederent minime sei-varet, nee ullo scelere peccatum statueret, ut siiis desideriis satisfjceret. "■ L 
 
 mor. Germ. b Or Breslau. ° Usque adeo insanus, ut nee inferos, nee superos esse dicat, anini 
 
 cum corporibus interire credat, &c. d Europje deser. cap. 24. ^Fratres a Bry Ainer. par 6. lib 
 Vincentio monacho datura adjecit, nihil se videre ibi hujusmodi diccns rogansque unde lixc sciret, 
 de ccelo et Tartaro contineri ibi diceret. 
 
Mem. 2. Subs. 1.] Religious Melanchohj in Defect. 707 
 
 applauded in this life by some few parasites, and held for worldly wise men, 
 '"'They seem to me (saith Melancthon) to be as mad as Hercules was when 
 he raved and kUled his wife and children." A milder sort of these atheistical 
 spirits there are that profess religion, hnt tiiaids et /ussitanter, tempted there- 
 unto out of that hordble consideration of diversity of religions, which are and 
 have been in the world (which argument, Campanella, Atheits-iiii Triumphati, 
 cap. 9. both urgeth and answers), besides the coveto'.isness, imposture, and 
 knavery of priests, qucefaciunt (as ^Postellus observes) ut rebus sacris minus 
 fadantjidem; and those religions some of them so fantastical, exorbitant, so 
 violently maintained with equal constancy and assurance ; whence they infer, 
 that if there be so many religious sects, and denied by the rest, why may 
 they not be all false? or why should this or that be preferred before the rest 1 
 The sceptics urge this, and amongst others it is the conclusion of Sextus 
 Empericus, lib. 8. adversus Mathematicos: after many philosophical arguments, 
 and reasonspro and con that there are gods, and again that there are no gods, 
 he so concludes, cum tot inter se pugnent, <fec. Una tantum potest esse vera, as 
 TuUy 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 
 worshipped the devil, as the Chinese now do, aut deos tojncos their own gods ; 
 as Julian the apostate, ^ Gecilius in Minutius, Celsus and Porphyrius the 
 philosopher object : and as Machiavel contends, were much more noble, ge- 
 nerous, victorious, had a more flourishing commonwealth, better cities, better 
 soldiers, better scholars, better wits. Their gods often overcame our gods, 
 did as many miracles, &c. Saint Cyril, Arnobius, Minutius, with many other 
 ancients of late, Lessius, Morneus, Grotius de Verit. Ilelig. Christiance, Savo- 
 narola de Verit. Fidei Christiance, well defend; but Zanchius, 'Campanella, 
 Marinus Marcennus, Bozius, and Gentillettus answer all these atheistical 
 arguments at large. But this again troubles many as of old, wicked men 
 generally thrive, professed atheists thi-ive. 
 
 " INullos esse deos, inane coeluni, 
 Affirmat Selius : probatque, quod se 
 Factum, dum negat haec, 7idet beatum." 
 
 " There are no sods, heavens are toys, 
 Selius in public justifies; 
 Because that whilst he thus denies 
 Their deities, he better thrives." 
 
 This is a prime argument: and most part your most sincere, upright, honest, 
 and ^good men are depressed, " The race is not to the swift, nor the battle to 
 the strong (Eccles. ix. 11.), nor yet bread to the wise, favour nor riches to 
 men of understanding, but time and chance comes to all." There was a great 
 plague in Athens (as Thucydides, lib. 2. relates), in which at last every man, 
 with great licentiousness, did what he list, not caring at all for God's or men's 
 laws. "Neither the fear of God nor laws of men (saith he) awed any man, 
 because the plague swept all away alike, good and bad; they thence concluded 
 it was alike to worship or not worship the gods, since they perished all alike." 
 Some cavil and make doubts of scripture itself: it cannot stand with God's 
 mercy, that so many should be damned, so many bad, so few good, such have 
 and hold about religions, all stifi on their side, factious alike, thrive alike, 
 and yet bitterly persecuting and damning each other ; " It cannot stand with 
 God's goodness, protection, and providence (as ™ Saint Chrysostom in the 
 Dialect of such discontented persons) to see and suffer one man to be lame, 
 another mad, a third poor and miserable all the days of his life, a fourth 
 
 'Non minus hi furunt quam Hercules, qui conjugera et liberos interfecit; habet hsec aitas plura hujus- 
 modi portentosa monsti-a. BDe orbis con. lib. 1 . cap. 7. h Nonne Romani sine Deo vestro regnant et 
 fruuntur orbetoto, et vos et Deos vestros captives tenent, &c. Minutius Octaviano. i Comment, in (3enesin 
 copiosus in lioc subjecto. ^ Ecce pars vestrQm et major et melior algct, famelaborat, et deus patitur, 
 
 dissimulat, non vult, non potest opimlari suis, et vel invaiidus vel iniquus est. Cecilius in J'inut. Dum 
 rapiunt mala fata bonos, ignoscite fasso, Solicitor nullos esse putare deos. Ovid. Vidi ego diis fretos. multos 
 deuipi. Plautus, Casina act. 2. seen. 5. IMartiall. 4. epig. 21. ^ Ser. 30. in .'i. cap. ad Ephes. hie 
 
 mactis est pedibus, alter furit, alius ad extremam senectam progressus omnem vitam paupertate peragit, ill© 
 frorbis graviesimis : sunt liEec Providentite opera ? hie surdus, ille mutus, &c. 
 
. 708 Religious Melancholy. [Part. 3. S 
 
 grievously tormented with sickness and aches, to his last hour. Are ■ 
 signs and works of Clod's providence, to let one man be deaf, another du 
 A poor honest fellow Lives in disgrace, woe and want, wretched he is; \ 
 as a wicked caitiff abounds in superfluity of wealth, keeps whores, para; 
 and what he will himself:" Audis, Jupiter, hcec ? Talia inulta connecti 
 longum reprehensionis sermonem erga Dei providentiam contexunt. " Thus 
 mutter and object (see the rest of their arguments in Marcennus in Gen 
 and in Campanella, amply confuted), with many such vain cavils, well kni 
 not worthy the recapitulation or answering : whatsoever they pretend, 
 are interim of little or no religion. 
 
 Oousin-germans to these men are many of our great philosophers and d( 
 who, though they be more temperate in this life, give many good n 
 precepts, honest, upright, and sober in their conversation, yet in eflfect 
 are the same (accounting no man a good scholar that is not an atheist), n 
 altum sapiunt, too much learning makes them mad. Whilst they attribut 
 to natural causes, ° contingence of all things, as Melancthon calls them, 
 tinax hominum genus, a peevish generation of men, that misled by philosc 
 and the devil's suggestion, their own innate blindness, deny God as muc 
 the rest, hold all religion a fiction, opposite to reason and philosophy, the 
 for fear of magistrates, saith P Vaninus, they durst not publicly profes 
 Ask one of them of what religion he is, he scoffingly replies, a philosop 
 a Galenist, an ^ Averroist, and with Eabelais a physician, a peripatetic 
 epicure. In spiritual things God must demonstrate all to sense, leave a pi 
 with them, or else seek some other creditor. They will acknowledge Na 
 and Fortune, yet not God : though in effect they grant both : for as Seal 
 defines, Nature signifies God's ordinary power; or, as Calvin writes, ZSTatui 
 God's order, and so things extraordinary may be called unnatural : Fortune 
 imrevealed will; and so we call things changeable that are beside reason 
 expectation. To this purpose ""Minutius in Octavio, and ^Seneca well 
 courseth with them, lib. 4. de henefidis, caj?. 5, 6, 7. " They do not un 
 stand what theysay; what is Nature but God? call him what thou wilt, Nat 
 Jupiter, he hath as many names as offices: it comes all to one pass God is 
 fountam of all, the first Giver and Preserver, from whom all things dep( 
 a quo, etper quern omnia, Nam quocunque vides Dms est, quocunque mov^ 
 God zs all m all, God is everywhere, in every place." And yet this Sen 
 that could confute and blame them, is all out as much to be blamed and ( 
 futed himself, as mad himself; for he holds fatum Stoicum, that inevitf 
 Necessity in the other extreme, as those Chaldean astrologers of old 
 against whom the prophet Jeremiah so often thunders, and those heat 
 niathematicians Nigidius Fingulus, magicians, and Priscilianists, whom 
 Austin so eagerly confutes, those Arabian questionaries, Novem Judices, A 
 mazer, Dorotheus, &c., and our countryman " Estuidus, that take upon tl 
 to define out of those great conjunctions of stars, with Ptolomeus, the peri 
 of kingdoms, or religions, of all future accidents, wars, plagues, scliis 
 lieresies, and what not? all from stars, and such things, saith Maginus, ( 
 sibi etmielhgentxis sms reservavit Deus, which God hath reserved to him 
 and his angels, they will take upon them to foretel, as if stars were immedi 
 3vf V^""'"? ^^^■^"'y'l^""*^"^*^- C«sar Vaninus, in his book de aa 
 In tht PvTT ^""^T-' '^^"^- ^2- ^" '''■'^''^^^' i« ^^°re free, copious and c 
 m the explication o± this astrological tenet of Ptolemy, than any of our mod 
 
 agaiL^GodSidS/cr"''''' """o'^o^lT' Collecting many such facts, they weave a tissue of repvo 
 "Dial. 1. lib. fdeSfr nat Arcln^f contiugentei- fieri volunt. Melancthon in praceptum pri, 
 unum nrnltis deslgnan? noStaita, &r s v! ^•''™,?.°!''^ ='* "^^ ""'"'^ philosophoi-um. "^ ^ I 
 
 guld enlm est aliS^Kat™a ouam h™; ? ft f"?^"^'"?^'' te quum hajc dicis,'negai-e teipsnm nomen 
 phsemer. " '^"""luam Deus? &c. tot habetappeUationesquotmunera. t Austin "Wi 
 
Mem. 2. Subs. 1.] Religious Melanclioly in Defect. 709 
 
 writers, Cardan excepted, a true disciple of hismaster Pomponatius; accordiu'T 
 to the doctrine of peripatetics, he refers all apparitions, prodigies, miracles, 
 oracles, accidents, alterations of religions, kingdoms, &c. (for which he is 
 soundly lashed by Iilarinus Mercennus, as well he deserves), to natural causes 
 (forspirits he will not acknowledge), to that light, motion, influences of heavens 
 and stare, and to the intelligeaces that move the orbs. Intelligentia qum 
 movet orhem mediante ccdo, ifcc. Intelligences do all : and after a long discourse 
 of miracles done of old, si hcec dcemones possint, cur non et intelligentue 
 ccdorum inotnces? 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 urhihus, regibus, religi- 
 onibus, ac in particularibus ho'ininihus,hcec vera ac manifesta simt, ut Aristo- 
 tdes innuere videtur, et quotidiana docet experie^itia, ut historias perlegens 
 videbit; quid olim in Gentili lege Jove sanctius et illuslrius ? quid nunc vile 
 magis et execrandum 1 Ita ccelestia corpora pro mortalium beneficio religiones 
 mdificant, et aum cessat injiuxus, cessat lex^ &c. And because, according to 
 their tenets, theworldis etex-nal, intelligences eternal, influences of stars eternal, 
 kingdoms, religions, alterations shall be likewise eternal, and run round after 
 many ages; Atque iterum ad Troiani mag nus mittetur Achilles; renasaentur 
 rdigiones, et ceremonies, res humancs in idem recident, nihil tiunc est quod 
 non olimfuit, et post sceculorum revolutiones alias, erit^ &c. idem specie, saith 
 Vaninus, non individuo qxLod Plato significavit. These (saith mine ^ author), 
 these are the decrees of peripatetics, which though I recite, in obsequium Chris- 
 tiancejidei detestor, as I aui a Christian I detest and hate. Thus peripatetics 
 and astrologers held in former times, and to this effect of old in Eome, saith 
 Dionysius Halicarnassus, lib. 7, when those meteors and prodigies appeared in 
 the air, after the banishment of Coriolanus, " ° Men were diversely afiected : 
 some said they were God's just judgments for the execution of that good man, 
 some refen'ed 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 Fortmice jam casibus omnia ponunt, 
 Et mundum cvedunt nullo rectore moveri, 
 ISatura volvente vices," &c. 
 
 For the first of chance, as ° Sallust likewise informeth us, those old Romans 
 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, &c. ; secondly, because of 
 their uncertainty, though never so good, scarce anyone enjoyed them long : but 
 after, they began upon better advice to think otherwise, that every man made 
 his own fortune." The last of Necessity was Seneca's tenet, that God was 
 alligatus causis secundis, so tied to second causes, to that inexorable Necessity, 
 that he could alter nothing of that which was once decreed ; sic ertit infatis, ib.' 
 cannot be altered, semel jussit, semper paret Deus, nulla, vis rumpit, nulke 
 preces, nee ipsum fulm&n, God hath once said it, and it must for ever stand 
 . good, no prayers, no threats, nor power, nor thunder itself can alter it. Zeno, 
 
 ^ " In cities kings, religions, and in individual men, these things are true and obvious, as Aristotle appeal's 
 to imply, and '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," ie. ^ " And again a great 
 Achilles shall be sen t against Troy : religions and their ceremonies shall be boi-n again; however attairs relapse 
 into the same tract, there is nothing now that was rot formerly and will not be again," &c. ^ Vaninus 
 dial. 52. de oraculls. ^Varie homines affecti, alii dei judicium ad tam pii exilium, alii ad naturam 
 
 referebant, nee ab indignatione dei, sed humanis causis, &c. 12. Natural, quffist. 33. 39. b Juv. Sat. 13. 
 " 'there are those who ascribe everything to chance, and believe that the world is made witliout a director, 
 nalure influencing the vicissitudes, ' <Sic. ° Epist. ad C. Ca!sar. Komani olim pulabant foitunam regna 
 
 et imperia dai e : Credebant antea mortales fortunam solam opes et honores largiri, idque duabus de causis: 
 primum quod indignus quisque dives, honoratus, potens ; al terum, vix quisquam perpetuo bonis iis frui visus. 
 Postea prudentiorci didicere fortunam suam qu'emque flusjcre. 
 
710 Eeligious Melancholy. [Part. 3. S« 
 
 Chryrippiis, and these other Stoics, as you may read in Tull}', 2. de divinat 
 Gellius lib. 6. cap. 2. (fee, maintained as much. In all ages, there have 
 such, that either deny God in all, or in part ; some deride him, they could 
 made a better world, and ruled it more orderly themselves, blaspheme 
 derogate at their pleasure from him. 'Twas so in ^ Plato's time, " Som( 
 there be no gods, others that they care not for men, a middle sort grant b( 
 Sinonsil Deus, unde bona? si sit Deus, unde mala? So Gotta argue 
 Tully, why made he not all good, or at least tenders not the welfare of 
 as are good? As the woman told Alexander, if he be not at leisure to 
 causes, and redress them, why doth he reign? " Sextus Empericus hath n 
 such arguments. Thus perverse men cavil. So it will ever be, some o 
 sorts, good, bad, indifferent, true, false, zealous, ambidexters, neutra 
 lukewarm, libertines, atheists, &c. They will see these religious sect; 
 agree amongst themselves, be reconciled all, before they will participate \ 
 or believe any : they think in the meantime (which ^ Celsus objects, and w 
 Origen confutes), " We Christians adore a person put to ^death with no i 
 reason than the barbarous Getes worshipped Zamolxis, the Cilicians Mo] 
 the Thebans A.mphiaraus, and the Lebadians Trophonius; one religion 
 true as another, new fangled devices, all for human respects;" great- wi 
 Aristotle's works are as muchauthenticalto them as Scriptures, subtle Sen 
 Epistles as canonical as St. Paul's, Pindarus' Odes as good as the Pro 
 David's Psalms, Epictetus' Enchiridion equivalent to wise Solomon's Prov( 
 They do openly and boldly speak this and more, some of them, in all pi 
 and companies. " "^ Claudius the emperor was angry with Heaven, becau 
 thundered, and challenged Jupiter into the field ; with what madness ! £ 
 Seneca ; he thought Jupiter could not hurt him, but he could hurt Jupi 
 Jjiagoras, Demonax, Epicurus, Pliny, Lucian, Lucretius,' — ■ — Contemptc 
 Beilm Mezentius, " professed atheists all" in their times : though not sii 
 atheists neither, as Cioogna proves, lib. 1. c:ip. 1. they scoffed only at t 
 Pagan gods, their plurality, base and fictitious offices. Gilbertus Cogri 
 labours much, and so doth Erasmus, to vindicate Lucian from scandal, 
 there be those that apologize for Epicurus, but all in vain ; Lucian scofis a 
 Epicurus he denies all, and Lucretius his scholar defends him in it : 
 
 ** i Humana ante oculos fyrdfe cum vita jaceret, I " Whon human kind was drenched in snrierst 
 
 In terris oppressa gravi cum relii:ione, | With ghastly looks aloft, which frighted i 
 
 Qufe caput a C03ll regionibus ostendebat, I men," &c. 
 Horribili super aspectu mortalibus instans,"&c. ( 
 
 He alone, like another Hercules, did vindicate the world from that mon 
 "Uncle '^ Pliny, lib. 2. capi. 7. nat. hist, and lib. 7. cap. 55, in express w 
 denies the immortality of the soul. ' Seneca doth little less, lib. 7. epist 
 ad Lucilium, el lib. de consol. ad Martiam, or rather more. Some G 
 Commentators would put as much upon Job, that he should deny resurrec 
 &c., whom Pineda copiously confutes in cap 7. Job, vers. 9. Aristotle is ha 
 censured of some, both divines and philosophers. St. Justin m Farcen 
 ad Gentes, Greg. Nazianzen. in disput. adversus Eun.,1heoA.or&t, lib.5.dec 
 grcec. affec, Origen. lib. de ]yrincipiis. Pomponatius justifies in his Trac 
 styled at least) De immortalitate Animce, Scaliger (who would forswear hii 
 at any time, saith Patritius, in defence of his great master Aristotle), 
 Dandinus, lib. 3. de aniind, acknowledge as much. Averroes oppugn 
 spirits and supreme powers ; of late Brunus {infmlix Brunus, ^ Kepler 
 him), Machiavel, Csesar Yaninus lately burned at Toulouse in France, and 
 
 dlOdelegib. Aliinegant esse deos, aliideosnon curare res humanas, aliiutraqueconcedunt. ' 
 admathem. f Origen. contra Celsum. 1. 3 hos iinmerito nobisciim conferri fuse declarat. B Cruc 
 deum ignominios'e Lucianus vita peregrin. Christum vocat. h De ira, 1 6. 34. Iratus ccelo qnod obstn 
 ad pugnam yocans Jovem, quanta dementia? putavit sibi nocere non posse, et se nocere tame 
 posse. i Lib. I. 1. k Idem status post mortem, ac fuit anteqnam nasceremui', et Seneca, 
 
 ent post me quod ante me fnit, 1 Lucernas eadem conditio quum extinguitur, ae fuit anteouam 
 deietur; ita et hominis. ™ Dissert, cum nunc, sider. 
 
Mem. 2. Subs. l.J Religious Melanclwly in Defect. 711 
 
 Aretine, have publicly maintained such atlieistical paradoses, "^with that Italian 
 Booaccio with his feble of three rings, &c., ex quo iiifert hated posse inter7iosei, 
 qucB sit verier religin, Judaica, Maliometana, an Christiana, quoniam eadem 
 signa, &c., '•'from which he infers, that it cannot be distinguished which is the 
 true reKgion, Judaism, Mahommedanism, or Christianity," &o. °MarinusMer- 
 cennus suspects Cardan for his subtleties, CampaneUa, and Charron's Book of 
 Wisdom, with some other Tracts to savour of ^atheism : but amongst the rest 
 that pestilent book de trihus mundHmpostoribus,quem sine horrore{mquii)non 
 legas, et miindi Cynibalmn dialogis quatuor contentiim, anno 1638, auctore 
 Peresio, Farisiis excusiim, "^(fec. 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 rej)orted to have said, 
 TrespreBStigiaiores,3Ioses,Christus,etMahomet,ulimundodominarentur,iotum 
 populum sibi contemporaneum seduxisse. (Henry, the Landgrave of Hesse, 
 heard him speak it,) Si principes imperii insiitutioni mece adhmrerent, ego 
 multo meliorem modurn credendi et vivendi ordiiiarem. 
 
 To these px'ofessed 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 tliey will nulla palles- 
 cere culpa, make a conscience of nothing they do, they have oauterizetf con- 
 sciences, and are indeed in a reprobate sense, " past all feeling, have given 
 -thecQselves over to w.-mtonness, to work all manner of uncleanness even with 
 greediness," Ephes. iv. 19. They do knoiv there is a God, a day of judgment 
 to come, and yet for all that, as Plugo saith, ila comedant ac dormiicnt, ac si 
 diemjudicii evasissent; ita ludunt ac rident, ac siin ccelis cum Deo regnarent: 
 they are as merry for all the sorrow, as if they had escaped all dangers, and 
 were in heavea already : 
 
 *' t !\retTis omnes, et inexorabile fatum 
 
 Subjecit pe(li..us, stiepitunjque Acherontis avari." 
 
 Those mde idiots and ignoi-ant persons, that neglect and contemn the means of 
 their salvation, maymarch 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 Merciiry, the planet, are good with good, bad 
 with bad. When they are at Borne, they do there as they see done, puritans 
 with puritans, papists with papists ; omnium horarum Aommes, 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 endeavoursto theu- 
 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 Jove quid sentis ? 
 
 "Hulloa! what is your op)inion about a '^Jupiter?" Their words are as soft as 
 oil, but bitterness is in their hearts ; like Alexander VI. so cunning dissemblers, 
 that what they think, they never speak. Iilany of them are so close, you can 
 hardly discern it, or take any just exceptions at them ; they are not factious, 
 oppressors as most are,no bribers, no si moniacal contractors, no such ambitious, 
 lascivious persons as some others are, no drunkards, sobrii solem vident orien- 
 tem, sobrii vident occidentem, they rise sober, and go sober to bed, plain deal- 
 
 " Campanella, cap. 18. Atheism. triumpJiat. "Comment, in Gen. cap. 7. P.'io tilat aman may 
 
 meet an athei-.t as s.ion in his study as in the street. "1 timonis religio incerto auctoi-e Cracovis edit. 
 
 1.58B, conclusio libri est, Ede Itaque, hibe, lude, &c. jam Pens figmentum est. 'Lib. de immoital. 
 
 animae. ^P.iK- t>4o. an. 12is. ad tinem HenrJci tertii. Idem Pisterius pag. 7.13. in compilat. 
 
 sua. t Virtr. " They place fear, fate, and the sound ot cravini; Acheron under their feet." ''Kom. 
 
 xii. 2. I Omiis Aristippum decuit culor, et status, et res. yPsal. xiii. 1. ^ Guicciardini. 
 
713 Eeligious Melancholy. [Pai-t. 3. S 
 
 ins, upright, honest men, they do wrong to no man, and are so reputed i 
 world^ esteem at least, very zealous in reUgion, very charitable, meek, hui 
 peace-makers, keep all duties, very devout, honest, weU spoken of, belov 
 all men; but he that knows better how to judge, he that examines the 1; 
 saith they are hyijocrites, Cor dolo plenum; sonant mimm percussa mat 
 they are not sound within. As it is with writers "oftentimes, Plus sanctim 
 in libello, qud,m Kbelli auctore, more holiness is m the book than m the ai 
 of it • so 'tis with them : many come to church with great Bibles, whom 
 dan said he could not choose but laugh at, and will now and then dare op 
 Augustino, read Austin, frequent sermons, and yet professed usurer.-^, 
 gripes, tola vitce ratio epicurea est; all their Ufe is epicurism and ath 
 come to church all day, and lie with a courtezan at night. QmCurws s 
 lant et Bacchanalia vivunt, they have Esau's hands, and Jacob's voice: 
 and many of those holy friars, sanctified men, Cappam, saith Hierom, et 
 cium induunt, sed intus latronem tegunt. They are wolves in sheep's clot] 
 Introrsum turpes, speciosi jjelle decord, " Fair without, and mostfoul wit 
 *' Latetplerumque sub tristi amictu lasaivia, et deformis horror vilivesteteg-i 
 ofttimes under a mourning weed lies lust itself, and horrible vices und 
 poor coat. But who can examine all those kinds of hypocrites, or dive 
 their hearts? If we may guess at the tree by the fruit, never so many i 
 these days; show me a plain-dealing true honest man: Et pvdor, etprol 
 et timor omnis ahest. He that shall but look into their lives, and see 
 enormous vices, men so immoderate in lust, unspeakable in malice, ftirio 
 theii- rage, flattering and dissembling (all for their own ends), will surely t 
 they are not truly religious, but of an obdurate heart, most pai-t in. a reijrc 
 sense, as in this age. But let them carry it as they will for the present, 
 semble as they can, a time will come when they shaU be called to an acc( 
 their melancholy is at hand, they pull a plague and curse upon their own hi 
 thesaurisani iram Dei. Besides all such as are in deos contuineliosi, blasph 
 contemn, neglect God, or scoff at him, as the poets feign of Salmoneus, 
 would in derision imitate Jupiter's thunder, he was precipitated for Ms p 
 Jupiter intonuit contra, &c.,so shall they certainly rue it in the end, (^in se t 
 qui in coel-am spuit), their doom's at hand, and hell is ready to receive t] 
 
 Some are of opinion, that it is in vain to dispute with such atheistical sj 
 in the meantime, 'tis not the best way to reclaim them. Atheism, idol 
 heresy, hypocrisy, though they have one common root, that is, indulgem 
 corrupt affection, yet their growth is different, they have divers sympt 
 occasions, and must have several cures and remedies. 'Tis true some i 
 there is any God, some confess, yet believe it not : a third sort confess 
 believe, but will not live after his laws, worship and obey him : others a 
 God and gods subordinate, but not one God, no such general God, non t 
 Dewm, but several topic gods for several places, and those not to persecut( 
 another for any difference, as Sociniis will, but rather love and cherish. 
 
 To describe them in particular, to produce their arguments and rea: 
 would require a just volume, I refer them therefore that expect a more ai 
 satisfaction, to those subtle and elaborate treatises, devout and famous t; 
 of our learned divines (schoolmen amongst the rest, and casuists), that 
 abundance of reason to prove there is a God, the immortality of the soul, 
 out of the strength of wit and philosophy bring irrefragable arguments to 
 as are ingenuous and well disposed ; at the least, answer all cavils and o 
 tions to confute their folly and madness, and to i-educe them, si fieri posse 
 sanam 'mentem, to a better mind, though to smaU purpose many ti 
 Amongst others consult with Julius Caesar Lagalla, professor of philosopl 
 
 ^Erasmus. bHierom. '^Senec. consol. adPolyb. ca. 21. 
 
Mem. 2. Subii. 2.] Despair's Definition. 713 
 
 Eome, who hath written a large vohime of late to confute atheists : of the im- 
 mortality of the soul, Hierom. Montamis de immortalitate Aniluce: Lelius 
 Vincentius of the same subject : Thomas Giaminus, and Franciscus Collins de 
 Paganorum atiimahus post mortem, a famous doctor of the Ambrosian College 
 in Milan. Bishop Fotherby in his Atkeomastix, Doctor Dove, Doctor Jackson, 
 Abernethy, Corderoy, have written well of this subject in our mother tongue : 
 in Latin, Colerus, Zanchius, Paleareus, lUyricus, ''Philippus, Faber I'aven- 
 tinus, &c. But instar omnium, the most copious confuter of atheists is 
 Marinus Mercennus in his Commentaries on Genesis : "with Campanella's 
 Atheismus Triumphatus. He sets down at large the causes of this brutisli 
 passion (seventeen in number 1 take it), answers all their arguments and 
 sophisms, which he reduceth to twenty-six heads, proving withal his own 
 assertion ; " There is a God, such a God, the true and sole God," by thirty- 
 five reasons. H!is 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 TuUy to be ^gritudinem, 
 animi sine ulla rerum expeetatione meliore, a sickness of the soul without any 
 Lope or expectation of amendment : which commonly succeeds fear; for whilst 
 evil is expected, we fear: but when it is certain, we despair. According to 
 Thomas, 2. 2(E. distinct. 40. art. 4. it is Secessus a re desiderata, propter impos- 
 sibilitatem existimatam, a restraint from the thing desired, for some impossi- 
 bnity 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 hello Jud. cap. 14. 
 L. Dansetis in Aphoris. polit. pag. 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 salus victis nullatn sperare saluteni, 
 " the only hope for the conquered is despaii-." In such courses when they see 
 no remedy, but that they must either kill or be killed, they take courage, and 
 oftentimes, prater spem, beyond all hope vindicate themselves. Fifteen 
 thousand Locrenses fought against a hundred thousand Crotonienses, and 
 seeing now no way but one, they must all die, ^thought they would not depart 
 unrevenged, and thereupon desperately giving an assault, conquered their 
 enemies. Nee alia causa victories (saith Justin mine author) quam quud de- 
 speraverant. William the Conqueror, when he first landed in England, sent 
 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 {cui simile, saith Froissard, tota historia producere non 
 poMii, which no histoi-y can parallel almost, wherein one handful of Englishmen 
 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 admonisheth, Hypomnes, part. 2. pag. 25. not to stop an 
 enemy that is going his way. Many such kinds there are of desperation, when 
 
 dDisput. 4. Philosophiie aflver. Atheos. Venetiia 1627, quarto. "Edit. liomfe, fol. 1G31. t tor. 
 
 nethy, c. 24. of his Physic of the Soul. 8 Oiinssa spe victoriiC in destinatain mortem conspiraiit, tantusquQ 
 ardor singuloa cepit, ut victores se putarcnt si non inulti morerentur. Ju&tin. 1. 20. hiXelhud. liisl. cap. 0. 
 iHosti ablre volunti iter miuinie intej-scindas, &c. 
 
7U Religious Melaneholy. [Part. 3. Sec. 4. 
 
 men are past hope of obtaining any suit, or in despair of better fortune; 
 Desperatio facit monaclium, 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 
 and Eulvius Flaccus his dear friend, now both carried to prison by Opimius, 
 and in despair of pardon, seeing the young man weep, quin tu potius 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 carcerisja- 
 nuam effaao 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 lands 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 hope which fantastical fellows feign to them- 
 selves, which, according to Aristotle is insomnium mgilantinm, 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; tliis violent and sour passion of despair, is of 
 all perturbations most grievous, as 'Patritius holds. Some divide it into iinal 
 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, 
 we despair of our own means, and rely wholly upon God : but that species is 
 not here meant. This pernicious kind of desperation is the subject of our dis- 
 course, homicida animce, the murderer of the soul, as Austin terms it, a fearful 
 passion, wherein the party 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. 
 " Eather 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, MeluncJwlg, Meditation, Dis- 
 trust. Weakness of Faith, Rigid Ministers, Misunderstanding Scriptures, 
 Guilty Consciences, (fee. 
 
 The principal agent and procurer of this mischief is the devil ; those whom 
 God forsakes, the devil by his permission lays hold on. Sometimes he perse- 
 
 HoL^°'*."' ™'"^'y' . ^ * Super prsceptumprinramdeEelig.etpartibns ejus. Non lonuor de omni 
 aespei atione, sed tantum de ea aua desperare sclent liomines de Deo ; opponitm- spei, ot est peccatum m-a- 
 Tissimum &c. 1 Lib. 5. tit. 2i. de regis institut. Omnium perturbationum detenrima m RoDvoW 
 
 usque ad flnem peitinacitcr persistunt. iancliius. " Vitium ab iufldelitate proficiscens » Abernethy 
 
Mem. 2. Subs. 3.] Despair Ms Causes. 715 
 
 cutes them witli tliat '^orm 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, 
 he 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 suffer thy terrors, doubting for my life ; thine 
 indignations have gone over me, and thy fear hath cut me off." Job 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 blanditur, 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 diaholi, 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 writei-s 
 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 nascilur ex vitio nat.urali, complexione melan- 
 cholica (saith Navaxrus, cap. 27. num. 282. torn. 2. cas. consciev.) 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 difference : melancholy fears without a cause, 
 this upon great occasion ; melancholy is caused by fear and grief, but this tor- 
 ment procui-es 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 suflBcient cause of this 
 teiTor of conscience. "^Foslix Plater so found it in his observations, e melan- 
 cholkls alii damnatos se putant, Deo curce non sunt, iiec jiradestinati, &c. 
 "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 iion stctim 
 relevanlur, ""Mercennus, dubitantan sit Dens, if they be not eased forthwith, 
 they doubt whether there be any God, they rave, curse, "and are desperately 
 mad bfoause good men are oppressed, wicked men flourish, they have not as 
 they think to their desert," and through impatience of calamities are so mis- 
 affected Democritus put out his eyes, ne malorum nvturn prosperos mderet 
 successus, because he could not abide to see wicked men prosper, and was there- 
 
 Pl Sam ii IS. QPsal. xxxviii. vers. 9. 14. rimraiscent se mali ffenii, Lem lib. 1. cap 16. 'Cases 
 of eonsc"nce 1 i- lef tTvact. Melan. cap. 33 et 34. ^ C. 3. <le li.entis a .en Deo nnnus se en le 
 
 esse nei ad s. lalem pra-destin ,tos esse. Ad desperationem sa:pe duc.t li,ic ,nelane]i,,ha, el est freiiuen. 
 Sina Sb suppliO metum ^teinumque judicium ; nioe.oi- et metus in desperationem pleiun que desim.nt. 
 ^Comment. In 1 cap. gen. artic. 3. qGla impii floi-ent, boni opprimuntur, &c. alius ex cousideratione bnjus 
 seria desperabundiis. 
 
716 
 
 Religious Melancholy. 
 
 [Part. 3. Sec. 4. 
 
 fure ready to make away liimself, as ''Agellius -writes of him. Fcelis Plater 
 Lath 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 stin-ed 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 
 damned : in other matters very judicious and discreet. Solitariness, mucli 
 fasting, divine meditation, aud 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. Nonnulli ob longas inedias, studia et meditationes ccelestes, 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 
 Lemnius adds, Kb. 4. cap. 21. ""^If they be soHtary 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, 
 most part, such as are timorous and religiously given." Pet. Forestus, observat. 
 lib. 10. cap. 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, if they did not "^smell 
 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! find in Plater, observat. lib. 1. A poor fellow had done 
 some foul ofience, 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 ra.a.nj,Multi ob timoremfuturi judicii, 
 saith Guatinerius, cap. 5. tract. 1 5. et suspicionem, desperabundi 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 j udgments." 
 Quotiesdiem ilium cogito (saith '^Hierome) loto corpore con irfwiisco, I tremble as 
 often as I think of it. The terrible meditation of hell fire, and eternal punish- 
 ment much torments a sinful silly soul. What's a thousand years to eternity? 
 Ubi mceror, uhifletus, ubi dolor sempiternus. Mors sine morte, finis sine fine, 
 a finger burnt by chance we may not endure, the pain is so grievous, we may 
 not abide an hour, a night is intolerable ; and what shall this unspeakable fire 
 then be that bums for ever, innumerable infinite millions of years, in omne 
 ceoum, in ceternum. O eternity ! 
 
 "SjEtemitas e.^t ilia vox. 
 Vox ilia fulminatl'ix, 
 Tonitruis rninacior, 
 Fragoribusque coeli, 
 
 ^temitas est ilia vox, 
 — meta carens et ortn, &c. 
 
 Tormenta nulla territant, 
 Quai flniujitur annis ; 
 
 Jiternltas, ffiternitas 
 Versat coquitque jiectus. 
 
 Auget lisec poenas indies, 
 Centuplicatque flammas," &c. 
 
 ^Lib. 20. c. 17. ^Damnatam se putavit, et per quatuor menses Gehennse poenam sentire. "^loGG. 
 
 ob ti-iticum diutius servatum conscieutiae stimnlis agitatur, &c. bTom. 2. c. 27 num. 282, conversatio 
 
 cum scnipulosis, vigilise, jcjunia. *^ Solitarios et supeistitiosos plerumque exagitat conscientia, non 
 
 mercatores, lenones, caupones, fieneratores, &c. largiorem hi nacti sunt conscientiam. Juvenes plerumque 
 conscientiam negligunt, senes autem, itc. d Annon sentis sulphur, inquit ? ^ Desperabundus misere 
 
 periit. fin 17. Johannis. Non pauci se crueiant, et escaTnificant in tantum, ut non parum absint 
 
 ab insania; neque tamen aliudhac mentis anxietate eflBciunt, quam ut diabolo potestatem faciant ipsospcr 
 desperationem ad inferos pioducendi. SDrexelius Nicet. lib. 2. cap. 11. "Eternity, that word, tliat 
 
Mem. 2. Subs. 3.] Despair Ids Causes. 717 
 
 This m editation terrifies these poor distressed soul s, especially if their bodies 
 be predisposed by melancholy, they religiously given, and have tender con- 
 sciences, every small object afi'rights them, the very inconsiderate reading of 
 Scripture itself, and misinterpretation of some places of it j as, " Many are 
 called, fe w are chose n. Not every one that saith Lord. Fear not little flock. 
 He that stands, let him take heed lest he f all. Work out your salvation with 
 fear and trembling. That night two shall be ia a bed, one received, the 
 other left. Strait is the way that leads to heaven, and 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." Ron est volentis 
 nee currentis, sed miserentis Dei. These and the like places ten -ify the souls 
 of many; election, pre destin ation, re prob ation, preposterously conceived, 
 offend divers, w ith a deal of foolish presumption, cui'io sity, needless specula- 
 tion, contemplation, solicitude, wherein they trouble and puzzle themselves 
 about those questions of grace, f ree wil l, pers evera nce, God's secr ets ; they 
 will know more than is revealed of Godln his wo rd, human capacity, or igno- 
 rance can apprehend, and too importunate inquiry after that which is revealed ; 
 mysteries, ceremonies, observation of Sabbaths, laws, duties, ifcc, 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. " Th ey doubt of their election, how they shall know it, by what si gns. 
 An d so far forth," saith Luther, "with such nice points, torture and cru cify 
 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 despaix-." 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 rigiddisposition them- 
 selves, th ere is no mercy wit h them, no salvation, no bals am for their diseased 
 souls, th ey can speak of nothing but reprobation, hell fire, and damnat ion ; 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, meekness, 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 : Rett quan- 
 tum patimur pro Christo, as 'he 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 behiad, whilst in their ordinarysermonstheyspeakso much of election, p re- 
 desti nation, reprobation, ftSeefermo, subtraction of grace, prreterition, v gluntory 
 permisiio n, (fee., by wh atsignsandtok ens they shall discern and try thems elves, 
 
 tremendous word, more threatening than thunders and the artmery of heajen-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 discnmen at) his qui blandiuntur, an ah his 
 
 qui territant ; ingens utrinque periculum ; alii ad securitatem ducunt, alii afflictionum magnitudine mentem 
 absorbent, et in desperatioriem trahunt. iBern. sup. 16. cant. 1. alterum sine altero proferre non expedit; 
 recordatio soliusjudicii in desperationem prajcipitat, et misericordiie fallax ostentatio pessimam geiierat 
 securitatem. kin Luc. hom. 103. exigunt ab aliis charitatem, henehcentiam, cum ipsi ml specteut 
 
 jirseter libidinem, invidiam, avaritiam. ILeo deoimus. 
 
718 Seliffious Melancholy. l^Part. 3. Sec. 4 
 
 ■whether they be God's true children elect, an sint reprobi, preedestinati, &c, 
 with such scr upulous poi nts, they still aggravate sin, thunder out God's judg 
 ments without respect, intempestively rail at and pronounce them damned ii 
 all auditories, for giving so much to sports and honest recreations, making everj 
 suiall fault and thing indifferent an irremissible offence, they so rent, tear anc 
 •wound men's consciences, that they are almost mad, and at their wits' end. 
 
 " The&;e bitter potions (saith " Erasmusl are still in their mout hs, 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 are most devout 
 and precise, have been formerly presumptuous, and oertainof 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 
 misei'ies. I have heard some complain of Parson's Resolution, 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 requu'ed 
 in this kind. 
 
 The last and grea.test ca.T^se of this malady, is our own conscience, sens e of 
 o nr si ns, and God's anger justly deserved, a guilty conscience for some foul 
 
 offence formerly committed, " miser Oreste, quid morbi te perdit? Or: 
 
 Conscientia, Sum enira mild conscius de Tnalis perpelratis.° " A good con- 
 science is a continual feast," but a galled conscience is as great a torment as 
 can possibly happen, a still baking oven (so Pierius in his Hieroglyph, compares 
 it), another hell. Our con>;cience, which is a great ledger b ook, wherein are 
 wi-itten aU our offences, a register to lay them up, (which those ^ Egyptians' in 
 their hieroglyphics expressed by a mill, as well for the continiiance, as for the 
 torture of it,) grinds our souls with the remembrance of some precedent suis, 
 makes us reflect upon, accuse and condemn our ownselves. " "^ Sin lies at 
 door," &c. I know there be many other causes assigned by Zanchius, 
 "^ Musoulus, 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 jugiter percellens: The scrup ulous consci ence (as * Peter 
 Torestus 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 coniiaiialisstor 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 seijeant 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, merry tides, this conscience at 
 last doth arrest us. Well he may escape temporal punishment, ^ bribe a cor- 
 
 *" De futuro judicio, de damnatione liorrendnm creptmt, et amaras illas potaliones in ore semper habent, 
 nt maltos inde in desperationem cogant. ^Euripides. "O -wretclied Orestes, what malady consnmes 
 
 yoa?" ° " Conscience, for I am conscious of evil." P Pierius. 'i' Gen. iv. ' 9 causes Musculus makes. 
 ^ Plutarch. t Alios misere castigat plena scrupulis conscientia, nodum in scirpo quserunt, ct ubi nulla 
 
 causa subest, misericordiaa divinae dlffidentes, se Oreo destinant. " Coelius, lib. 6 ^Juvenal. "Night 
 and day they carry their witnesses in the breast." ^ Lucian. de dea Syria ; Si adstiteris, te aspicit; si 
 transeas, visu te sequitur. ^ Prima haec est ultio, quod se judice nemo nocetLs absolvitur, improba 
 
 quamvis gratia fallacis praetoris vicerit umam. Juvenal. 
 
Mem. 2. Subs. 3.] Despair his Causes. 719 
 
 rupt judge, and avoid tlie censure of law, and flourish for a time ; " 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 1 we are 
 then drunk with pleasure, and perceive nothing :" yet as the prodigal son had 
 dainty fare, sweet muyio 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 offence, 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 Luoian 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, Vitellius, Caracalla, 
 were in such horror of conscience for their offences committed, murders, rapes, 
 extortions, injui-ies, that they were weary of their lives, and could get nobody 
 to kill them. *> Kennetus, King of Scotland, when he had murdered b is nephe w 
 Maloom, 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 XI. that French king; of 
 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 Comiuceus 
 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 Jews 
 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 1 Why was Herod so tortured in his mind 1 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 & Numine 
 puniuntur, and in his book Be tranquillitate aninii, &o. 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, 
 sect. 1.) to punish them for their sins. God the avenger, as ^'David terms 
 him, ultor a tergo Deus, his wrath is apprehended of a guilty soul, as by Saul 
 and Judas, which the poets expressed by Adrastia, or Nemesis : 
 
 " Assequitttr Nemcsisque YlrClm vestigia serral, 
 Ne male quid facias." — ' ^ 
 
 » Quis unquam yidit avaram rin^i dum lucrum adest, adulterum dum potitur voto lugere in Perpetraudo 
 Bcelere' vohiptate sumus ebrii, proinde non seutimus, &c, b Buchanan, lib. 6. Hst. Scot. Animus 
 cSSntilscelerts inquietus, nnllnm admisit gaudium, sed semper vexatus noc u et m erdm per somnum 
 vSrSorrSs peitre^ &c. d De bello Heapol. ■= Tllireus de Iocs infcst.s, part. 1 cap. 2. 
 
 NCTo'7mother was still in his eyes. (Psal. xliT. 1. B" And Semesis pursues and notices the steps 
 
 of men, lest you commit any evil." 
 
720 Religious Melancholy. [Part. 3. Sec. 4. 
 
 And she is, as 'i 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 f hegives instancein hisEusebius ; ISTicephonis, 
 lib. 10. cap. 35. eccles. 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 'Pompelius, the 
 second King of Poland, ann. 830, his wife and children ; the like story is of 
 Hatto, Archbishop of Mentz, ann. 969, so devoured by these vermin, which 
 howsoever Serrarius the Jesuit, Mogunt. rerum lib. 4. cap. 5. imjDugn by 
 twenty-two arguments, Tritemius, ^^Munster, Magdeburgenses, and many 
 others relate for a truth. Such another example I find in Geraldus Cam- 
 brensis, Itin. Cam. lib. 2. cap. 2. and where not ? 
 
 And yet for all these terrors of conscience, affrighting punishments which 
 are so frequent, or whatsoever else may cause or aggi-avate this fearful malady 
 in other religions, I s eeno reason at all why a papist at any time should despa ir, 
 or be troubled for his sins : for let him be never so dissolute a caitiff, so not o- 
 ri ous a vill ain, s o monstrous a sinner, out of that treasure of i ndulgences and 
 merits of whichj ^ pope is dispensato r.Jie ma y have free pa rdon and plen ary 
 remis sion of all his s ins". There be so inai^ general pardons for ages to come, 
 forty tliousand 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 paternostei-s, 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 Camerm 
 ApostoliccB, 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 not) such comfortable remission, so 
 gentle and parable a pardon, so ready at hand, with so small cost and suit 
 obtained, that I cannot see how he that hath any friends amongst them (as I 
 say) or money in his purse, or will at least to ease himself^ can any way mis- 
 carry or be misaffeoted, how 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 speeches and 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 fiequently 
 therefore take hold in others. 
 
 SuBSECT. IV. — Symptoms of Despair, Fear, Sorrow, Suspicion, Anxiety, 
 Horror of Conscience, JFearful 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 expressed 
 but negatively, as it is privation of all happiness, 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 sacrificed, when he had 
 painted Chalcas mourning, Ulysses sad, but most sorrowful Menelaiis; and 
 
 h Kegina causanim et arbitra rerum, nunc erectas cervices opprimit, &c. i Alex. Gaguinus, catal. 
 
 reg. Pol. k Cosmog. Munster. et Magde. IPlinin-", cap. 10. I. 35. Consumptis affectibus, Aga- 
 
 memnonis caput velavit, ut omnes quern possent, maximum mce orem ia virginis patre cositarent. 
 
Mem. 2. Subs. 4.] Symptoms of Despair. 721 
 
 showed all his art in expressing a variety of affections, lie 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. 
 'Ti s 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 helps 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 1 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, 
 Horribile, 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, 
 
 "nperpetua impietaa, nee mensas tempore cessat, 1 " Neither at ted nor yet at board, 
 
 Exagitat vesana quies, somnigae furentes." 1 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 Kke 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 manner of meats." Their ^ sleep is 
 (if it be any) unquiet, subject to fearful dreams and ten-ors. Peter in his bonds 
 slept secure, for he knew God protected him ; and Tully makes it an argument 
 of Eoscius 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, "''their conscience will not let them 
 be quiet," in^perpetual fear, anxiety, if they be not yet apprehended, they are in 
 doubt stUl 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, xs. 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 undique terror. " Fears, terrors, and affrights in all places, 
 at all times and seasons." Cibum et polum pertinaciter aversantur multi, 
 nodum in scirpo quceritantes, et culpam imaginantes uU mdla est, as Wierus 
 writes de Lamiis, lib. 3. c. 7. " they refuse many of them meat and drmk, 
 
 n>Can ISinSEhasis. dJut. Sat. 13. ojfentem eripit timor Me; vultumtotumque corpor's 
 
 -r'^ss^s^nift^s^iiass^i^sg^;^ 
 
 non patltur, perturbatam vitam agunt, nunqaam vacant, &c. 
 
 3 A 
 
722 Eelvjious MdoMchohj. [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. Deut. 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." iMarinus 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, Quis est 
 ille Deits (inquit) ut serviam illi, quid proderit si oraverim; siprcesens est, cur 
 non succurrit? cur non me carcere, inedid, squalore confectum liberal? quid 
 ego feci ? &c, absit 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 
 mind, no hope, no faith; past cure, reprobate, continually tempted to make 
 away themselves. Something talks with them, they spit fire and brimstone, 
 they cannot but blaspheme, they cannotrepent,believe or think a good thought, 
 so far carried ; ut cogantur ad impia cogitandum etiam contra voluntatem, said 
 '^Poelix 'Pla,ter,adMaspheniiamerga Deuni, admuUa horrendaperpetranda,ad 
 manus violenlas sihi inferendas, &o., and in their distracted fits and desperate 
 humours, to offer viidence 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 
 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 ™Prancis 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 
 soul ; in all other things he discoursed aright, but in this most mad. Frismelica, 
 BuUovat, and some other excellent physicians, could neither make him eat, 
 drink, or sleep, no persuasion could ease him. Never pleaded any man so well 
 for himself, as this man did against himself, and so he desperately died. 
 Springer, a lawyer, hath written his life. Cardinal Crescence died so likewise " 
 desperate at Verona, 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, cap. 2. de mel. " "A nun came to me for 
 help, well for all other matters, but troubled in conscience for five years last 
 
 ^rl't'^''?' ^•/"^ ^' ¥; '^?-, '"1°* lorrendiim flietu, desperainnflTis quiflam me presente cum ad patienttam 
 hoitaietuT, &c. kLib. 1. obser. cap. 3. 1 Ad maledicendam Deo. m (jojjaj.t_ n Bum lia?c scrlbo. 
 iraplorat op em m earn monaiha, in reliquia sana, et judido recta, per 5. annos-mdancholica; damnatam Be 
 dicit, conscientijB stimujis opprcssa, &c. "»i^ii«.i,a.iij pc 
 
Mem. 2. Subs. 6.] Cure of Despair. 723 
 
 past _; ste is almost mad, and not able to resist, thinks slie hath offended God 
 and IS certainly damned." FceUx Plater hath store of instances of such as 
 thought themselves damned, °foi-saken of God, &c. 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 
 symptoms are intended and remitted, as the malady itself is more or less ; 
 some will hear good counsel, some will not ; some desire help, some reject all' 
 and will not be eased. 
 
 SUBSECT. Y. — Prognostics of Despair, Atheism, Blasphemy, violent death, ^e. 
 
 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 
 sometimes to others. " A wounded spirit who can bear?" Pro v. xviii. 14. 
 As Cain, Said, 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 himself, dying 
 desperate, may be saved, ay or no 1 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, 
 wherein they might have some leisure in their hearts to cry for mercy, charity 
 may judge the best ; divers have been recovered out of the very act of hang- 
 ing and drowning themselves, and so brought ad sanam mentem, they have 
 been very penitent, much abhorred their foi-mer 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 
 have given testimony before of his regeneration, in regard he doth this not so 
 much out of his will, as ex vi inorbi, we must make the best construction of it, 
 as 'Turks do, that think all fools and madmen go directly to heaven. 
 
 SuBSECT. VI. — Cure of Despair by Physic, Good Comisel, Comjorts, SfC. 
 
 Experience teacheth us, that though many die obstinate and wilful in this 
 malady, yet multitudes again are able to resist and overcome, seek for help 
 and find comfort, are taken efaucibus Erebi, from the chops of hell, and out of 
 the devU's paws, though they have by "obligation given themselves to him. 
 Some out of their own strength and God's assistance, " Though He kill me, 
 (saith Job) yet will I trust in Him," out of good counsel, advice, and physic. 
 ^Bellovacus cured a monk by altering his habit, and course ot life : Plater 
 many by physic alone. But for the most part they must concur; and they 
 take a wrong course that think to overcome this feral passion by sole physic ; 
 and they are as much out, that think to work this effect by good advice alone, 
 though both be forcible in themselves, yet vis unitafortior, " they must go 
 
 hand in hand to this disease:" alterius sic altera poscit opem. For physic 
 
 the like course is to be taken with this as in other melancholy : diet, air, 
 exercise, all those passions and perturbations of the mind, &o., are to be recti- 
 fied by the same means. They must not be left solitary,_or to themselves, 
 never idle, never out of company. Counsel, good comfort is to be applied, as 
 
 J- ■ „..« OT ,lnmTintnnim numero. Deo non esse eurae, aliaque inflnlta qua! pro- 
 
 o Alios cnnquerentes audin se esse ex 'l™"«°™^3^Xs Patritius : ad vim slbi inlovcndam cogit homines. 
 
 ferre non audebant, vel abhorrebant. ruxofMercatoris diu vexationibus tcntata, &c. ' Aberncthy. 
 
 t lu^LquS" ^"S";„'hn M^or^tis patrum ^qSMam negavit Christum, per Chirop-aphum post rostuutus. 
 
 ^ TrincavelUus, lib. 3. 
 
724 Belujious Melancholy. [Part. 3. Sec. 4. 
 
 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. Manyexcellent exhortations, paraeneticaldiscom-ses, 
 are extant to this purpose, for such as are any way troubled in mind : Perkins, 
 Greenham, Hayward, Bright, Abemethy, Bolton, Culmannus, Hehningius, 
 C«lius Secundus, Nicholas Laurentius, are copious on this subject: Azorius, 
 Navarrus, Sayras, &c., 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,' &c. 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 staud 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; pervei'se security and presumption from 
 the devil's treachery, to be rejected; Ilia salus animcB hcBcpestis; one saves, 
 the other kills, occidit animarn, 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, &c. 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 special 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. 
 
 T he main matter which terrifies and torments most that are troubled in 
 mi n_d, is the enormity of their offences, the intolera,ble burthen of their si ns. 
 G od's heavy wrath and displeasure so deeplv apprehended, that they accou nt 
 th emselves rep robates, 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. Bu t these men must know the re is no sin so 
 
 y Jry brother, George Burton, M. James Whitehall, rector of Checklev, in Staffordshire, my quondam 
 chamher-fellow, and late fellow-student in Christ Church, Oxon. 'z Scio quam vana sit et inefHcax 
 
 Irani anorum verborum penes afflictos consolatio, nisi verbum Dei audiatur, !i quo vita, reftigcratio, solat.um, 
 poenitentla. " Antid. adversus desperationem. b Tom. 2. c. 27. num. 282. <^ Aversio cOEitationia 
 
 u re scrupulosa, contraventio scrupulorum. 
 
Mem. 2. Subs. C] Care of Despair. 705 
 
 heuica^jvliich is not pardonable in \WM, no criiTip sagreat but by God's m ercy 
 It may be forgiv en, ■ ' Where sin ab oundeth, grace aboiindet.b mn.^Tn more," 
 Kom. y. 20. Aud^bat 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 believei-s, generally spoken to all touching remission of sins that are truly 
 penitent, grieved for their offences, and desired to be reconciled. Matt. ix. 12 
 13, "I came not to call the righteous but sinners to repentance," that is, such 
 as are truly touched in conscience for their sins. Again, Matt. xi. 28, " Come 
 unto me all ye tbttt 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 wiU 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 t he pro digal son was 
 entertained, Luke xv., if they shall so come with tears in their eyes, and a 
 penitent heart. Peccator agnoscat, Deus ignoscit, " The Lord is full of com- 
 passion and mercy, slow to anger, of great Idndness," 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 towardsthemthatfear Him," 1 1. 
 " As far as the East is from the West, so far hath He removed our sms 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. cxlv. 
 9, able to satisfy for all men's sins, aniiluti-on, 1 Tim. ii. 6. His mercy is a 
 panacea, a balsam for an afiUoted 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," nisiipse misericors perseveraretjime did not intend to help us? 
 He therefore that ""doubts of the remission of liis 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." Hear ''Chrysostom, " Thy malice may be measured, but God's mercy 
 cannot be defined; thy malice is circumscribed, His mercies infinite. Asa 
 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 ot my sms, and yet 
 daily to sin again and again, to do evil out of a habit % I daily and hourly 
 offend in thought, word, and deed, in a relapse by mine own weakness and 
 
 dMaenam iniurlam Deo facit qui diffldit de ejusmisericordia. ^EonitasiiiTictiiionTlncitui-; infiiiiH 
 
 ojMagnami^J''''''' ^^ ( h„„ , rip „„niteiitia ■ Tua iiuidem malitia mensuram habet. Dei autem 
 
 r. seneordia ^™ A^'t^-^'^^^ ^^f^' \uf ^Snt"a chcLscripta est, &c. Pelagus etsi magnum, mensnram 
 
 S^'DelaSem &e /xon ut rsidto'us vos laciam, sed ut alacrioies reddam. h Pio peccatis 
 
 Teniam poscere, et mala de 11070 iterare. 
 
726 Religious 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 latter end is_ worse than 
 my beginning : " Si quotidie peccas, qiwftdie, saith Chrysostom, pceniteniiam 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, caU to Him for grace, 
 and thou shalt have it j " For we are freely justified by His grace," Eom. iii. 
 24. If thine enemy repent, as our Saviour enjoined Peter, forgive him seventy- 
 seven times; and why shouldst thou think God will not forgive theel "Why 
 should the enormity of thy sins trouble thee? God can do it, he will do it. 
 " My conscience (saith '' An sgliji ) dinti^ t es to me that I deserve damnation, m y 
 re pentance yi 11 ""t. gnfflpR fo r Ha.tisfantion : but thy mercy. Lo rd, quite 
 overcometh all my transgressions." The gods once (as the poets feign) with a 
 gold chain would pull J upiter out of heaven, but all they together could not 
 stir him, and yet he could draw and turn them as he would himself; maiigre 
 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." 
 iVora est perfecta bonitas & qua non oninis malitia vinciiur, His goodness is 
 not absolute and perfect, if it be not able to overcome all malice. Submit thyself 
 unto Him, as St. Austin adviseth, ""He knoweth best what he doth; and 
 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 
 thoiigh 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 mundum de immundo, saith Chrysostom, he that 
 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 
 sins. Repentance is a sovereign remedy 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, poenitentia medicinam : sin made the breach, repentance must help it ; 
 howsoever thine offence came, by error, sloth, obstinacy, ignorance, exitur per 
 pcenitentiam, 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. " ''This 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 big, si ter, si centies, si centies millies, toties pcenitentiam age. ^ Conscientia mea mernit danina- 
 
 tionem, poenitentia non suiBcit ad satisfactionem : sed tua misericordia superat omnem offensionem. 
 'iMulto eflBcacior Cliristi mors in bonum, quam peecata nostra in malum. Christus potentior ad salvanduni. 
 quam dsmon ad perdendum. ^ Peritus medieus potest omnes infirmitates sanare; si misericors, vnlt. 
 
 n Oinnipotenti medico nullus languor insanabilis occurrit : tu tantum doceri te sine, manura ejus ne repelle : 
 no?it quid agat; non tantum delecteris cum fovet, sed toleres quum secat. "Chrys. horn. 3. de pcealt. 
 
 P Spes salutis per quam peccatores salvantur, Deus ad miserieordiam provocatur. Isidor. omnia ligata tu 
 sotvis, contrita sanas, confusa lucidas, desperata animas. qChrys. hom. 5. non fornicatorem abnuit, non 
 ebiium avertit, non superbum repellit, non ayersatur Idololatram, non adulteram, sed omnes suscipit. 
 omnibus communlcat. 
 
Mem. 2. Subs. 6.] Cure of Despair. 737 
 
 yet by repentance (saith Cbrysologus) they got both Magisteriuni et mmisterium 
 sanctitatis, the MagLstery of holiness. The prodigal son went far, but by 
 repentance 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, makea 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 
 calumnies, lying, swearing, and filthy tunes and tones, to purge his throat with 
 divine psalms." Repentance will effect prodigious cures, make a stnpend 
 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 rejientance, he will go forth a dove (saith 
 'Chrysostom), a wolf go out a sheep, a lion a lamb. "This gives sight to the 
 blind, legs to the lame, cures all diseases, confers grace, expels vice, inserts 
 virtue, comforts and foi^tifies the soul." Shall I say, let thy sin be what it will, 
 do but repent, it is sufficient. ^ Quern pcenitet peccdsse pene est innocens. 'Tis 
 true indeed and all-stifiicient this, they do confess, if they could repent ; but 
 they are obdurate, they have cauterised consciences, they are in a reprobate 
 sense, they cannot think a good thought, they cannot hope for grace, pray, 
 believe, repent, or be soriy 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, " heaping wrath to themselves against the day of wrath," 
 Rom. 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, Kom. ii. 4, thou mayest 
 be 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, besets no time; prolixitas temporis Deo non prcejudicat, aut gravitas 
 pcccaii, deferring of time or grievousness of siu, do not prejudicate his grace, 
 things past and to come are all one to Him, as present :" ' tis never too late to 
 repent. " ^This h eaven of repentance is still open 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 so&ver, thou art yet living ; if God would not help thee, he would surely 
 take thee away ; but in sparing thy Life, he gives thee leisure, and invites t^hee 
 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, 
 despair not, or think thouart 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 
 ])ray, 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 't;« SatflTi's policy to plead against, suppress and aggravate, to conce al 
 those sparks of faith in tlie e. Thou dost not believe, thou sayest, yet thou 
 wciuldst believe if thou couTdst, 'tis thy desire to beUeve; then pray " Lord 
 help mine unbelief;" and hereafter thou shalt certainly believe : Dabitur 
 silLti, it shaU be given to him that thirsteth. Thou canst not yet repent, 
 
 t Horn. 5. irtroiyit l;ic quis accipiter colurnta ^^' ^ »'™;\V &,"f' "^ "^Fenec'a " He who repents of 
 languores ^-"ft, c^c^ v.sum claud,^ g um g^^^^^ peccatoris; cmne tempus vite conyeraioni 
 
 *'liev. xxi. 6. 
 
728 Religious Mdancholy. [Part. 3. Sec. 4. 
 
 hereafter thou shalt ; ablack cloud of sin as yet obnubilates thy soul, terrifiesthy 
 conscience, but this cloud may 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 penitent in affection, though not yet in action. 'Tis thy 
 desire to please God, to be heartily sorry ; comfort thyself, no time is overpast, 
 'tis never too late. A desire to repent is i-epentance itself, though not in nature, 
 yet in God's acceptance ; a willing mind is sufficient. " Blessed are they that 
 "hunger and thir.st after righteousness," Matt. v. 6. 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 thee, 
 I am sure, thine heart should be so impenitent and hard, thou wouldst have it 
 otherwise ; 'tis thy desire to grieve, to repent, and to believe. Thou lovest 
 God's children and saints in the meantime, hatest them not, persecutest 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. 1 8. "^ 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 reconciliation, faith 
 and repentance itself. For it is not thy faith and repentance, as ^ Chrysostom 
 truly teaoheth, 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. 
 
 411 t his is true, thou replie st, but ye t it concerns not thee, 'tis verifi ed in 
 ord inary offenders, in common sins, but thine are of a higher strain; ev en 
 a gainst the Holy Ghost himself, irremissible sins, s i ns of the first magn itude- 
 wr itten with a pen of iron, engraven with a point of a di amond. Thou art 
 worse than a pagan, infidel, Jew, or Turk, for thou art an apostate and more, 
 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 
 giv en thy soul to the devil, as witches and conjurors do, explicite and impli cit^, 
 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 
 to perform any such thing, prceier vohintatem, 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; 
 
 d Aliei-nethy, Pei-kins. <^ Koa est po;nitentia, sed Dei misericordia annexa. 
 
Mem. 2. Subs. 6.] Cure of Desj)air. 729 
 
 the f Scripture false, rude, harsh, immethodical : heaven, hell, resurrection, 
 
 mere toys and fables, « iucredible, 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 jirayers, 
 
 regardeth them not, will not, cannot help, or else he is partial, an excepter of 
 
 persons, author of siu, a cruel, a destractive God, to create our souls, and 
 
 destiaate 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 ccehim tenent, there they shine, Suasque Perseus aiireas 
 
 Stellas habet, where is his providence? how appears it? 
 
 *' Slarmoreo Licinus tamiilo jacet, at Cato parvo, 
 Fomponius uullo, quis putet esse deos." * 
 
 Why doth he suffer Tm-ks 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 j ^Meniimur 
 regnare Joveni, &c., with many such horrible and execrable conceits, not fit to 
 be uttered ; Terribilia de fide, horrihilia de Divinitate. They cannot some of 
 them but think evil, they are compelled volentes nolenles, to blaspheme, 
 especially when they come to church and pray, read, &c., such foul and prodi- 
 gious suggestions come into their hearts. 
 
 These are ab ominable, unspeakable offen ces, and most opposite to God, ien- 
 tationes fmdce et impiw, 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, iU company, idleness, solitariness, 
 melancholy, or depraved nature, and the devil is stiU 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 sUly, 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 diaboli, as 
 Serapio holds, the devU'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, bram, 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 monstrous, not so frequent. The devil commonly suggests thmgs 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 tei-ror and horror into the 
 
 fC.cninsMi.ntio: On,niaistaflg.entama,esan.re,igio„is g^^^^ 
 " it cant be true tbat Just Jove reigns." 
 
730 Etligious Melancholy. [Part. 3. Sec. 4. 
 
 parties' own hearts. For if he or they be asked whether they do approve of 
 inch like thoughts or no, they answer (and their own souls truly dictate as 
 much) they abhor them as hell and the devU himself, they would fam_ think 
 otherwise if they could; he hath thought otherwise, and with aU 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 
 althou<^h 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 
 thee 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: 
 SatancB est mala ingerere (saith Austin) nostrum nan 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, they are pa t.donable ye t, through God's mercy and goodness, 
 they may be forgiven, if they be penitent and sorry for them. Paul himself 
 confesseth, Eom. vii. 19. " He did not the good he would do, but the evil 
 which 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 
 m an sins against the Holy Ghost, but he that wilfiilly and finally renou nceth 
 C hrist, and contemneth him and his word to the last, without which th ere it 
 n o salvati on, from which grievous sin, God of his infinite mercy dehver 
 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 
 thee, 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 aU they read or hear, to their own overthrow ; the 
 mo re they search and read Scriptures, or divine treat ises, the more they 
 puz zle themsel ves, as a bird in a net, the more they are entangled and preci- 
 pitated into this preposterous gulf: " Many are called, but few are chosen," 
 Matt. XX. 16. 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 
 filial tables, they form to their own ruin, and impinge upon this rock of despair. 
 How shall they be assured of their salvation, by what signs? " If the righteous 
 scarcely be saved, where shall the ungodly and sinners appear?" 1 Pet. iv. 18. 
 
 ^ Pcrltins. " Ilemingius. Nemo peccat in Spiritum Sanctum nisi qui finaliter etvolnntarierenunciat 
 ChribUiin, eumfiue et ejus verbum extreme contemnit, sine qua nulla salus; a quo peccato liberet nos Domi- 
 uus Josus Cliristus. Amen. 
 
Mem. 2. Subs. 6.] Cure of Despair. 731 
 
 Who knows, saitli Solomon, wlietlier he be elect? This giinds their souls, 
 ho-w shall they discern they ai-e not reprobates 1 But I say again, how shall 
 they discern they are ? From the devil can be no certainty, for he is a Uar 
 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 liim, obstinately refuse him, as St. Anthony did in the wilderness, 
 whom the devil set upon in several shapes, or as the coilier 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, what 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, (fee, 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 m/urus 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 devU, and 
 destroy heU. 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 1 A 
 denying Peter, a persecuting Paul, an adulterous cniel 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 
 acknowledce he is of that number that is to be saved." Ezek. sxxiii. 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 aU men, " Go therefore and tell all nations, baptising them," 
 &c 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 aU saved, and not all, how can this stand together? be secure 
 then, beUeve, trust in him, hope well and be saved. Yea, that s the mam 
 matter, how shall I believe or discern my security from carnal presumption? 
 my faith is weak and faint, I want those signs and fmits of sanctification, 
 P sorrow for sin, thirsting for grace, gToanings of the spmt,love of Christians 
 as Christiajis,a;oidiug occasion of sin, endeavour of ne«. obedience chanty 
 kve of God, pei-severlnce. Though these signs be lan^>^ting m thee and 
 not seated ki thine heart, thou must not therefore be dejected or terrified; 
 
 P Abernetliy. 
 
732 lieligious Melanclwly. [Part. 3. Sec. 4, 
 
 the effects of tte faith and spirit are not yet so fully felt in thee ; conclude 
 not therefore thou art a reprobate, or doubt of thine election, because tbe 
 elect themselves are without them, before their conversion. Thou mayest m 
 the Lord's good time be converted; some are called at the eleventh hour. 
 Use, I say, the means of thy conversion, expect the Lord's leisure, if not yet 
 caUed, 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- 
 chius, Beza, &c. This furious curiosity, nee _dless spec ulation, fruitless medita- 
 tion about election, reprobation, free will, grace, such places of Scripture pre- 
 posterously conceived, torment still, aud 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), mi r l.'i.te Arminians have revive d tha.t p1a,iisib1p dnptrine of 
 uni versal grace, which many fathers, our late Lutheran and mo dern papists do 
 still maintain, t hat we have free will of ourselves, and tha t grace is common 
 t o all thaTwill be lieve. Some again, though less orthodoxal, will have a far 
 greater part saved than shall be damned, (as ^ CseUus Secundus stifflly ruaintains 
 in his book, De amplitudine regni ccdestis, or some impostor under his name,) 
 beatorum numerus riiultd major quam damnatorum. '^He calls that other tenet 
 of special " ^election and reprobation, a prejudioate, envious and malicious opi- 
 nion, apt to di-aw all men to desperation. Many are called, few chosen," &c. 
 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 
 small offence, eating of an apple ? why should we acknowledge him for our 
 governor that hath wholly neglected the salvation of our 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 
 (Caalius urgeth) reject us and appropriate God unto themselves, Dewm ilium 
 suum unicum, &c. But to return to our forged Cselius. At last he comes to 
 that, he will have those saved that never heard of, or believed in Christ, ex 
 puris naturalibus, 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 
 as to condemn any man hidictd causd. They alone (he holds) are in the state 
 
 *1 See whole books of these ar^ments. ' Lib. 3. fol. 1 22. Prffijndicata opinio, invida, maligna, et apta 
 ad impellendos anjmos in desperationem. ^ See the Antidote in Chamier's torn. 3. lib. 7. Downam's 
 
 Christian Warfare, &c- t Potentior est Deo diabolus et mundi princeps, et in multitudine hominum sita 
 est majestas. '^ Homicida qui non subvenit quiim potest; hoc de Deo sine scelere cogitari non potest, 
 
 ntpote qnum qnod vnlt licet. Boni natura communicari. Bonus Deus, quomodo misericordiffi pater, <fec. 
 ^ Vide Cyrillum lib. 4. adversus Juliannm : qui poterimus illi gratias agere qui nobis non misit Mosen et 
 prophetas, et contempsit bona animarum nostrarum. ^ Venia danda est iis qui non audiunt, ob ignoran- 
 tiani. Non est tarn iniquus Judex Deus, ut quenquam indicia causa damnai'e velit. li solum damntuitui', 
 qui oblatam Christi gi-atiam rejiciimt. 
 
Mem. 2. Subs. 6.] Cure of Despair. 733 
 
 of damnation that refuse Christ's mercy and grace, when it is offered. Many 
 worthy 0-reeks and Romans, good moral honest men, that kept the hiw of 
 nature, did to others as they would be done to themselves, as cer:ainly saved, 
 he concludes, as they were that lived uprightly 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, TuUy, 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 
 patron, defended by " Galeatius ''Erasmus, by Zuinglius iii exposit. fidei ad 
 ■ Regem Gallice, whose tenet BuUinger 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 viiam mlernam promereri, and be saved in the end. Sesellius, and 
 Benedictus Justinianus 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 wiU 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 Collins 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, (fee. Those terms 
 of all and_/or ever in Scripture, are not eternal, but only denote a longer time, 
 which by many examples they prove. The world shall end like a come dy, and 
 we shall meet at last in heaven, and live m bliss altogether, or else in con- 
 clusion, in nihil evanescere. For how can he be merciful that shall condemn 
 any creature to eternal unspeakable jDunishment, for one small temporary fault, 
 all posterity, 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, non ex 
 corruptd massd, prcevisa fide, as our Arminians, or exprcevisis opcribus, as our 
 Papists, non ex prcBteritione, but God's absolute decree ante mundum creatuin 
 (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 objectumest reprobatioim)vfith.perseverantia sanctorum, wemustbecer- 
 tain of our salvation, we may fall but not finally, which our 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 in his just judgment leaves to be 
 punished for their sins, are in a reprobate sense; yet 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 f orbidden quest ion, and in the preface or declaration to the 
 arti cles of the church, printed 163 3, to avoid factions and altercations, we that 
 
 T • T.,™ i-it Tn 1 1 9 1 Clem. Alex. b Paulus Jovius, Elog. vir. lUust. 
 
 Ko?h"J,^irse'a\TJ^:r/=^^oTes^'.iluL°a^irv^anai, '^d Vid. Pelsii Harmonia., an. n. p. 2. 
 
734 Rdigious Melancholy. [Part. 3. Sec. 4. 
 
 are university divines especially, are prohibited " all 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 co nclude with ^ Erasm us of such 
 controversies : Pugnet qui volet, ego censeo leges majorum reverenter suscipien- 
 das, e( religiose observandas, velut d, Deo profectas; nee esse tutum, nee esse 
 pium, de potestate publico, sinistram concipere aut severe suspicionem. Et 
 siquid est tyrannidi}, quod tamen nan cogat ad impietatem, satius estferre, 
 quhm seditiose reluctari. 
 
 Bu t to mv former task. The last main torture and trouble of a dist ressed 
 mi nd, is not so much this doubt of election, and that the promises o f grace are 
 s mOThered and extinct in the m, nay quite blotted out, as they siippnap^ hnT-. 
 ■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 shapes, 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; Judieia 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 in'juired 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 ; iu 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 imto him, as David did, Psalm cxix. 137. " Righteous art thou, 
 O Lord, and just are thy judgments." As the poor publican, Luke xviiL 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 kUl me I will trust 
 in him:" TJre, seca, occide, Domine (saith Austin), modo serves animam, 
 kill, cut in pieces, bum 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, ofHis love and goodness: periissent nisi 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 (lie 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 
 ii3 good for me that I have been afflicted," Psal. cxix. " before I was afflicted 
 
 e Epiat. Erasml de utilitate colloquior. ad Iectorem._tet whoever wishes dispute. I think the laws of our 
 forefathers shonld be received with reverence, and reUgionsIy observed, as coming from God -neither iTit 
 safe or pious to conceive, or contrive, an Injurious suspicion of the public authority -and "honld anv 
 tyranny likely to dnve men into the commission of wickedness, exist, it is better to endure "tthm?orS 
 aM^rcrucTatus'IS"""™"'"™"* '^'^'" '^"'-^^ *™ '"™=^-" (Hemingius) fr'emUt^'cord^, inTens 
 
Mem. 2. Subs. G.] Cure of Despair. 735 
 
 I went astray, but now I keep Tby word." " Tribulation works patience, 
 patience hope," Eom. 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 thi.s, 
 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 not 
 suffer thee to be tempted above measiire, he corrects us all, ^numero, ponder e, 
 et mensurd, the Lord will not queneh the smoking flax, or break the bruised 
 reed, Tentat (saith Austin), nan ut obrual, sed ut coronet, he suffers thee to be 
 tempted for thy good. And as a mother doth handle her child sick and weak, 
 not reject it, but with aU tenderness observe and keep it, so doth God by us, 
 not forsake irs in our miseries, or relinquish us for our imperfections, but with 
 all piety and compassion support and receive us; whom he loves, be loves to 
 the end. Horn. 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 a deliciis ad delicias, ^ but from the cross to the crown, by hell to 
 heaven, as the old Romans put Yirtne'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 mef His 
 Son by natnre, as thou art by adoption and grace. Job, 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 
 heavy 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 himselt; 
 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 that which 
 his purple robes and crown could not effect; Quoddiadema non potuit, cims 
 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. 1 8. 
 " He came to the lost sheep of Israel," Matt. xv. 14. Si cadentemmtuetur, 
 clementice manum protendit, He is at all times ready to as;sist. Nunqiiam 
 svernit Dms Fcenitentiam, si sincere et simphciter offeratur, He never rejects 
 a penitent sinner, though he have come to the full height of iniquity wallowed 
 and deU-hted in sin; yet if he will forsake his former ways, hhenter amplexatur, 
 He willl-eceive him. Farcam hui^ homini, saith 'Austin {ex persona Dei), 
 quia sihi ipsi non pepercit; ignoscam quia peccatum agnovit. I will spare hm 
 because he hath not spared himself; I will pardon him because he doth acknow- 
 Srhis offence : let it be never so enoi-mous a sin, " His grace is sufficient, 
 2 Conirr Despair not then, faint not at all, be not dejected, but rely on 
 
 n Anstm h " Not fro™ pleasures to pleasures." i Super Psal. lii. CouTertar ad liierandum eum 
 
 quia conversus est ad peccatum suura pumendum. 
 
736 JReliffious Melancholy. [Part. 3. Sec. 4. 
 
 God, call on Mm in thy trouble, and he will hear thee, he wiU assist, help, 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. 
 
 T hou exceptest, these were chief men, divine spirits, Deo car i, beloved of 
 God, especially respected ; but 1 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 duties, 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 confii-med his faith, and pacified hisown tumultuous 
 heart in his greatest agony. " O my soul, why art thou so disquieted within 
 me," (fee. Thy soul is eclipsed for a time, I yield, as the siin 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 faith, 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 
 ofi'; wherefore hidest thou thy face, and forgettest mine affliction and oppres- 
 sion? My soul is bowed down to the dust. Arise, redeem us," &c., Ps. xhv. 23. 
 He prayed long before he was heard, expectans exyectavit ; 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 then 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 
 that 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, Eom. viii. 28. Doubt not of thine election, itis 
 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 their affliction," Ps. xci. 15. 
 " 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 glory," 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." 
 
 JSTosr last of all to th ose external impedimen ts, terrible objects, which they 
 hear and see many times, devils, b ugbear s, and mormeluches, noisome smells, 
 &c. These may come, as I have formerly declared in my precedent discourse 
 of the Symptoms of Melancholy, from inward causes ; as a concave glass 
 
: Mem. 2. Subs. 6.] Cure of Despair. ^-37 
 
 reflects solid bodies, a troubled brain for want of sleep, mitrimeut. aud by 
 reason of that apjitatio n of spirits to which JbLercules de Saxonia attribufiS' a.ll 
 sy mptoms almost, m^y rfiflfict and Hh ow l aadigjouishapes, as our vain fear and 
 crazed phantasy shaUsuggestand feign, as many siUy weak women and children 
 m the dark, sick folks, and frantic for want of repast and sleep, suppose they 
 see that they see not : many times such terriculaments may proceed from 
 natural causes, and all other senses may be deluded. Besides, as I have said, 
 this humour is Balneum diaboli, 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 his people, " Psal. xci. 
 11, 12. There be those that prescribe physic in such cases, 'tis God's instru- 
 ment and not unlit. The devil works by mediation of humours, and mixed 
 diseases must have mixed remedies. Levinus Lemnius, cap. 57 and 58, exliort. 
 ad vit. ep. instil, is very copious on tliis subject, besides that chief remedy of 
 confidence in God, prayer, hearty repentance, &c., of whiohfor your comfort and 
 instruction, read Lavater de spectris, part. 3. cap. 5 and 6. Wierus deproiatigiis 
 dcemonum, lib. 5. to Philip Melanothon, and others, and that Christian armour 
 whichPaul prescribes ; besets down certain amulets, herbs, and precious stones, 
 which have marvellous virtues all, profligandis deBmonibus,to drive away devils 
 and their illusions. Sapphires, chrysolites, carbuncles, &c. Qua mird virtute 
 poUent ad lemures, stryges, incubos, genios aereos arcendos, si veterum monu- 
 mentis hahenda fides. Of herbs, he reckons us pennyroyal, rue, mint, ano-elica, 
 peony: fCich. Argentine de prcestigiis dcemonum, cap'. 20. adds, hi'pericon or 
 St. John's wort, perforata lierha, which by a divine virtue drives away devUs, 
 and is therefore faga dcemonum : aU which rightly used by their suffitus, 
 Dcemonum vexationibus obsistunt, afflicias mentes a dtemonibus relevant, et 
 venenaiis furnis, expel devils themselves, and all devilish illusions. Anthony 
 Musa, the Emperor Augustus, his physician, cap. 6. 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 as it grew in, and sanctified those persons that carried it about 
 them. Idem fere Mathiolus iVt 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 suflFu- 
 migations, as the angel taught Tobias, of brimstone and bitumen, thus, 
 myrrh, briony root, with many such simples which Wecker hath collected, 
 lib. 15. de secretis, cap. 15. if sulphuris drachmam unam, recoquatur in vitis 
 alba aqua, ut dilutius sit sulphur; delur cegro: nam dmmones sunt morbi 
 (saith Eicli. Argentine, lib. de prcestigiis dcemonum, cap. ult.) Vigetus hath 
 a far larger receipt to this purpose, which the said Wecker cites out of Wierus. 
 If sulphuris, vini, hituminis, opoponacis, galbani, caslorei, <fec. Why sweet per- 
 fumes, fires and so many lights should be used in such places, Ernestus Burgra,- 
 vius, Lucerna vitoe et mortis, and Fortunius Lycetus assigns this cause, quod his 
 boni genii provocentur, mali arceantur ; "because good spirits are well pleased 
 with, but evil abhor them!" And therefore those old Gentiles, present 
 Mahometans, and P apists have continual lamps burnin g in their churches all 
 day and all night, lights at funerals and in their graves; lucernce ardentes ex 
 auro liquefacto for many ages to endure (saith Lazius), ne dcemones corpus 
 IcEdant; lights ever burning as those vestal virgins, Pythonissre maintained 
 
 k Antiqui soliti sunt banc heibam ponere in coemetcriis ideo quod, &c. 
 
738 Religious Melancholy. [Part. 3. Sec. 4. 
 
 heretofore, with many such, of which read Tostatus in 2 Reg. cap. 6, qumst. 
 43. Thyreus, cap. 57, 58, 62, &c. de locis infestis, Pictorius, Isagog. de 
 dcemonibus, kc, 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 Cffilius 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 
 Bocha, 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, adjuratio, aut potius ludijicatio, 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 
 Prance, at St. Bawne, exorcised by Domphius, MichaeUs, 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 tlie best and 
 only charm against all such diabolical illusions, so doth Origen advise : and so 
 Ohrysostom, Mesa erit tibi baculus, hcBC turris mexpugnabilis, hcec armatura. 
 Nos quid ad hcec dicemus, plures fortasse expectabunt, saith St. Austin, Many 
 men will desire my counsel avid opinion what is to be done in this behalf; I can 
 say no more, quam utvei'Afide, quce per dilectione.m operatur, adDeum unum 
 fugiamus, let them fly to God alone for help. Athanasius in his book, De 
 variis qucest. prescribes as a present charm against devils, the beginning of the 
 Ixvii. Psalm : Exurgat Deus, dissipentur ininiici, &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 piimitive church was in this 
 behalf, Et quis dccmonia ejiciendi modus, read Wierus at large, lib. 5. de Cura. 
 Lam. meles, cap. 38. et deinceps. 
 
 Last of all : if the party afi'ected shall certainly know this malady to have 
 proceeded from too much fasting, m.s^itg,tion, 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, &o. 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 
 tliis disease Navarrus so much commends, ^avertat cogilationem a rescrupii- 
 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 hi m read no more suc h 
 tr acts or subj ects, hear no more such fearful tones, avoid such companies, and 
 by ail means open himself, submit himself to the advice of good physicians 
 and divines, which is coniraveniio scrupuloruin, as °he calls it, hear them 
 speak to whom the Lord hath given the tongue of the learned, to be able to 
 
 1 Non dcsunt nostra setate sacrificuli, qui tale quid attentant, sed a cacodiemone irrisi pudore suffecti sunt, 
 et re mfecta abierunt. ^ Done into English by W. B., 1613. " Tom. 2. cap. 27. num. 282. *'Let 
 
 him avert his thoughts from the painful object." ° Navarrus, 
 
Mem. 2. Subs. 6.] Cure of Despair. V39 
 
 minister a word to him that is weary/ whose woi'ds are as flagons of wine. 
 Let him not be obstinate, headstrong, peevish, -wilful, self-conoeited (as in this 
 malady they are), but give ear to good advice, be ruled and persuaded j and 
 no doubt but such good counsel may prove as prosperous to his soul, as the 
 angel was to Petei", that opened the iron gates, loosed his bands, brought him 
 out of prison, and delivered him from bodily thraldom ; they may ease his 
 afflicted mind, relieve his wounded soul, and take him out of the jaws of heU 
 itself I can say no more, or give better advice to such as are any way dis- 
 tressed iu this kind, than what I have given aad said. Only take this for 
 a corollary and conclusion, as thou tenderest thine own welfare in this, and 
 all other melancholy, thy good health of body and miud, observe this short 
 precept, give not way to solitariness and idleness. " Be not solitar y, be not C g^. 
 idle." ' ' 
 
 SPERATE, SriSEKI— UNHAPPY, HOPE. P"'' 
 
 CAVETE, FCELICES— HAPPY, BE CAUTIOUS. ^eu/v. 
 
 Vis d, duhio liherari ? vis quod inoertum est evadere ? Age pceiiitentiam l^^ 
 dum sanus es ; sic agens, dico tibi quod seaurus es, quod pcenilentiam egisti eo ' 
 
 tempore quo peccare potuisti. Austin. " Do you -wish to be freed from doubts? B^»», 
 do you desire to escape uncertainty 1 Be penitent whilst ratio nal : by so doing 
 
 I assert that you are safe, because you have devoted that time to penitence in /a lU « 
 which you might have been guilty of sin." ,^ 
 
INDEX. 
 
 A. 
 
 ABSENCE a cure of love melancholy, 590 
 Absence over long, cause of jealousj, 633 
 Abstinence commended, 308 
 Academicorum Errata, 209, 210 
 Adversity -why better than prosperity, 404 
 Emulation, hatred, faction, desire of revenge, 
 
 causes of melancholy, 176; their cure, 412 
 Equivocations of melancholy, 10, 11 
 Equivocations of jealousy, 626 
 Aerial devils, 115 
 Affections, -whence they arise, 103; how they 
 
 transform us, 85; of sleeping and waking, 
 
 102 
 Affection in melancholy, what, 109 
 Against abuses, repulse, injuries, contumely, 
 
 disgraces, scoffs, 414 
 Against envy, livor, hatred, malice, 412 
 Against sorrow, vain fears, death of friends, 
 
 406 
 Air, how it causeth melancholy, 155; how 
 
 rectified it cureth melancholy, 330 — 336 ; 
 
 air in love, 511 
 Alkermes good against melancholy, 455 
 All are melancholy, 110 
 All beautiful parts attractive in love, 516 
 Aloes, his virtues, 441 
 Alteratives in physic, to what use, 431 ; against 
 
 melancholy, 451—459 
 Ambition defined, described, cause of melan- 
 choly, 176, 185; of heresy, 674; hinders and 
 
 spoils many matches, 616 
 Amiableness loves object, 471 
 Amorous objects causes of love melancholy, 
 
 531, 543 
 Amulets controverted, approved, 456 
 Amusements, 344 
 Anger's description, effects, how it causeth 
 
 melancholy, 177 
 Antimony a purger of melancholy, 440 
 Anthony inveigled by Cleopatra, 627 
 Apology of love melancholy, 466 
 Appetite, 102 
 
 Apples, good or bad, how, 144 
 Apparel and clothes, a cause of love melan- 
 choly, 525 
 Aqueducts of old, 306 
 Arminian's tenets, 732 
 Arteries, what, 95 
 
 Artificial air against melancholy, 332 
 Artificial allurements of love 621 
 Art of memory, 353 
 
 Astrological aphorisms, hovr available, signs 
 
 or causes of melancholy, liS3 
 Astrological signs of love, 602 
 Atheists described, 705 
 Averters of melancholy, 450 
 Aurum potabile censured, approved, 435 
 
 B. 
 
 Baits of lovers, 645 
 
 Bald lascivious, 636 
 
 Balm good against melancholy, 432 
 
 Banishment's effects, 242 ; its cure and anti- 
 dote, 405 
 
 Barrenness, what grievances it causeth, 243 
 
 Barrenness cause of jealousy, 635 
 
 Barren grounds have best air, 332 
 
 Bashfulness a symptom of melancholy, 252 ; 
 of love-melancholy, 263; cured, 458 
 
 Baseness of birth no disparagement, 609 
 
 Baths rectified, 300 
 
 Bawds a cause of love-melancholy, 546 
 
 Beasts and birds in love, 493 
 
 Beauty's definition, 472 ; cure of melan- 
 choly, 519; described, 516; in parts, 5lG; 
 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, 
 597: censured, 599 ; a cause of jealousy, 634; 
 beauty of God, 6G2 
 
 Beef a melancholy meat, 141 
 
 Beer censured, 145 
 
 Best site of a house, 332 
 
 Bezoar's stone good against melancholy, 454 
 
 Black eyes best, 619 
 
 Black spots in the nails signs of melancholy, 
 135 
 
 Black man a pearl in a woman's eye, 517, 618 
 
 Blasphemy, how pardonable, 729 
 
 Blindness of lovers, 563 
 
 Blood-letting, when and 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 symptoms of melancholy, 250; of love- 
 melancholy, 650 
 
 Bodily exercises, 337; body how it works on 
 the mind, 164, 244, 260 
 
 Books of all sorts, 361 
 
742 
 
 Borage and Bugloss, sovereign herbs against 
 
 melancholy, 431; their wines 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, 
 
 617 
 Brute beasts jealous, 629 
 Business the best cure of loTe-melancholy, 
 
 584 
 
 C. 
 
 Cabdan's father conjured up seren devils at 
 once, 113; had a spirit bound to him, 123 
 
 Cards and dice censured, approved, 345 
 
 Care's effects, 179 
 
 Carp fish's nature, 142 
 
 Cataplasms and cerates for melancholy, 438 
 
 Cause of diseases, 82 
 
 CaTises immediate of melancholy symptoms, 
 275 
 
 Causes of honest love, 480; of heroical love, 
 502; of jealousy, 633 
 
 Cautions against jealousy, 657 
 
 Centaury good against melancholy, 434 
 
 Charles the Great enforced to love basely by 
 a philter, 549 
 
 Change of countenance, sign of love-melan- 
 choly, 553 
 
 Charity described, 484; defects of it, 486 
 
 Character of a covetous man, 186 
 
 Charles the Sixth, king of France, mad for 
 anger, 178 
 
 Chess-play censured, 345, 346 
 
 Chiromantical signs of melancholy, 135 
 
 Chirurgical remedies of melancholy, 445 
 
 Choleric melancholy signs, 263 
 
 Chorus sancti Viti, a disease, 90 
 
 Chymical physic censured, 44 
 
 Circumstances increasing jealousy, 635 
 
 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, 5'2o 
 
 Clysters good for melancholy, 461 
 
 Coffee a Turkey cordial drink, 453 
 
 Cold air cause of melancholy, 156 
 
 Combats, 159 
 
 Comets above the moon, 323 
 
 Compound alteratives censured, approved, 
 436 ; compound purgers of melancholy, 444; 
 compound wines for melancholy, 451 
 
 Community of wives a cure of jealousy, 653 
 
 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 melanchol}', 361 
 
 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, 668 
 
 Contention, brawling, law-suits, effects, 527, 
 528 
 
 Continent or inward causes of melancholy, 244 
 
 Content above aU, 392 ; whence to be had, 392 
 
 Contention's cure, 424 
 
 Cookery taxed, 146 
 
 Correctors of accidents in melancholy, 456 
 
 Correctors to expel windiness and costive- 
 ness helped, 462 
 
 Cordials against melancholy, 451 
 
 Costiveness to some a cause of melancholy, 
 152 
 
 Costiveness helped, 463 
 
 Covetousness defined, described, how it 
 causeth melancholy, 186 
 
 Counsel against melancholy, 353, 594; cure 
 of jealousy, 650; of despair, 723 
 
 Country recreations, 342 
 
 Crocodiles jealous, 629 
 
 Cuckolds common in all ages, 647 
 
 Cupping-glasses, cauteries, how and when 
 used to melancholy, 450 
 
 Cure of melancholy unlawful rejected, 293; 
 from God, 295; of head-melancholy, 446; 
 over all the body, 459; of hypochon- 
 driacal melancholy, 460; of love-melan- 
 choly, 584; of jealousy, 646; of despair, 
 723 
 
 Cure of melancholy in himself, 358 ; or friends, 
 363 
 
 Curiosity described, his effects, 239 
 
 Custom of diet, delight of appetite, how to 
 be kept and yielded to, 160 
 
 D. 
 
 DAKCiNa, masking, mumming, censured, 
 
 approved, 541, 542; their effects, how 
 
 they cause love-melancholy, 641; how 
 
 symptoms of lovers, 577 
 Death foretold by spirits, 125, 126 
 Death of friends cause of melancholy, 234; 
 
 other effects, 234; how cured, 406; death 
 
 advantageous, 411 
 Deformity of body no misery, 379 
 Delirium, 87 
 Despair, equivocations, 713; causes, 714; 
 
 symptoms, 720; prognostics, 723; cure, 723 
 Devils, liow they cause melancholy, 611; 
 
 their beginning, nature, conditions, 611; 
 
 feel pain, swift in motion, mortal, 119; their 
 
 orders, 120; power, 127; how they cause 
 
 religious melancholy, 669 ; how despair, 714; 
 
 devils are often in love, 494; shall be saved, 
 
 as some hold, 733 
 Diet wliat, and how causeth melancholy, 
 
 140; quantity, 146; diet of divers nations, 
 
 US 
 Diet how rectified to cure, 304; in quantity, 
 
 307 
 Diet a cause of love-melancholy, 605; a, 
 
 cure, 586 
 Digression against all manner of discontents, 
 
 443; digression of air, 313 ; of anatomy, 92; 
 
 of devils and spirits, 116 
 Discommodities of unequal matches, 654 
 Disgrace a cause of melancholy, 173—241; 
 
 qualified by counsel, 421 
 Dissimilar parts of the body, 95 
 Distemper of particular parts, causes of me- 
 lancholy, 'and how, 246 
 Discontents, cares, miseries, causes of melan^ 
 
 choly, 178; how repelled and cured by 
 
 good counsel, 363 — 374 
 Diseases why inflicted upon us, 82; their 
 
 number, definition, division, 86; diseases 
 
 of the head, 87; diseases of the mind, 87; 
 
 more grievous than those of the body, 285 
 Divers accidents causing melancholy, 234 
 Divine sentences, 423 
 
TK'BF.X. 
 
 743 
 
 Divines' miseries, 205; with the causes of 
 
 their miseries, 20G 
 Dotage what, 87 
 Dotage of lovers, 662 
 Dowry and money main causes of love- 
 
 melancholy, 529 
 Dreams and their liinds, 102 
 Dreams troublesome, how to be amended, 3.j7 
 Drunkards' children often melancholy, 138 
 Drunkenness taxed, 148 — 373 
 
 E. 
 
 Earth's motion examined, 324; compass, 
 centre, 3l'7 ; an sit animata, 325 
 
 Eccentrics and epicycles exploded, 323 
 
 Education a cause of melancholy, 218 
 
 Effects of love, 578 — 580 
 
 Election misconceived, cause of despair, 700 
 —733 
 
 Element of fire exploded, 323 
 
 Envy and malice causes of melancholy, 174; 
 their antidote, 412 
 
 Epicurus vindicated, 35S 
 
 Epicuruss 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, 618; seats, orators, arrows, torches, 
 618; Jiow they pierce, 622 
 
 Face's prerogative, a most attractive part, 
 618 
 
 Fairies, 124 
 
 Fasting cause of melancholy, 149; a cure 
 of love-melancholy, 585; abused, the devil's 
 instrument, 677; effects of it, C7S 
 
 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, 363 
 
 Fruits causing melancholy, 144; filiowed, 307 
 
 Fumitory purgeth melancholy, 433 
 
 G. 
 
 Gaming a cause of melancholy, his effects, 191 
 hardens of simples where, to what end, 431 
 
 Gardens for pleasure, 340 
 
 General toleration of religion, by whom 
 
 permitted, and why, 702 ; games, 34-1 
 Gentry, whence it came first, 3SG; base 
 
 without means, 386; vices accompanying 
 
 it, 386; true gentry, whence, 385; gentry 
 
 commended, 386 
 Geography commended, 549 
 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 of melancholy, 
 
 82 ; _sole cause sometimes, 114 
 Gold good against melancholy, 435; a most 
 
 beautiful object, 476 
 Good counsel a ciiarm to melancholy, 358; 
 
 good counsel for love-sick persons, 601; 
 
 against melanclioly itself, 423; for such 
 
 as are jealous, C46 
 Great men most part dishonest, 63G 
 Gristle what, 94 
 Guts described, 96 
 
 HA^'T) and paps how forcible in love-mdan- 
 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, 
 208; 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, 633 
 
 Honest objects of love, 480 
 
 Hope a cm-e 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. 
 
 Idleness a main cause of melancholy, 158; 
 
 of love-melancholy, 466; of jealousy, 632 
 Jealousy a symptom of melancholy, 256; 
 defined, described, 627; of princes, 628; 
 of brute beasts, 629; causes of it, 630— 
 632; symptoms of it, 640; prognostics, 
 644; cure of it, 646—652 
 Jests how and when to be used, 224 
 Jews' religious symptoms, 685, 686 
 Ignorance the mother of devotion, 678 
 Ignorance commended, 425, 426 
 Ignorant persons still circumvented, 678 
 Imagination what, 102; its force and effects, 
 
 166 
 Immaterial melancholy, 110 
 Immortality of the soul proved, 105; im- 
 pugned by whom, 710 
 Impediments of lovers, 620 
 Importunity and opportunity cause of love- 
 melancholy, 530; of jealousy, 637, 638 
 Imprisonment cause of melancholy, 225 
 Impostures of devils, 676; of politicians, 
 
 673; of priests, 674 
 Impotency a cause of jealousy, 632 
 Impulsive cause of man's misery, 82 
 Jncubi and succubi, 494 
 Inconstancy of lovers, 601 
 Inconstancy a sign of melancholy, 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, 101 
 Joy in excess cause of melancholy, 198 
 Issues when used in melancholy, 445 
 
 K. 
 
 KiNSS aud princes' discontents, 183 
 Kissing a main cause of love-melanchoIy, 
 635 ; a symptom of love-melancholy, 553 
 
 L. 
 
 IiABOTJB, business, cure of love-melancholy, 
 684; Lapis Armenius, its virtues against 
 melancholy, 441 
 
 Lascivious meats to be avoided, 586 
 
 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, 
 608 
 
 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; love's 
 power, 491; in vegetables, 492; in sen- 
 sible creatures, 493; love's power in devils 
 and spirits, 494; in men, 496; love a dis- 
 ease, 555; a fire, 560, 561; love's passions, 
 561; phrases of lovers, 666; their vain 
 wishes and attempts, 571, 572; lovers 
 impudent, 673; courageous, 674; wise, 
 valiant, free, 575 ; neat in apparel, 675, 
 676; poets, musicians, dancers, 576; love's 
 effects, 579; love lost revived by sight, 
 689 ; love cannot be compelled, 616 
 
 Love and hate symptoms of religious me- 
 lancholy, 684 
 
 Lycanthropia described, 88 
 
 M. 
 
 Madness described, 88; the extent of me- 
 lancholy, 382; a symptom and effect of 
 love-melancholy, 678 
 Made dishes cause melancholy, 147 
 Magicians how they cause melancholy, 130; 
 
 how they cure it, 294 
 Mahometans, their symptoms, 698 
 Maid's, nun's, widows' melancholy, 271 
 Man's excellency, misery, 81 
 Man the greatest enemy to man, 84 
 Many means to divert lovers, 588; to cure 
 
 them, 694 
 Marriage if unfortunate, cause of melan- 
 choly, 240; best cure of love-melancholy, 
 609; marriage helps, 655; miseries, 601; 
 benefits and commendation, 623 
 Mathematical studies commended, 350 
 Medicines select for melancholy, 426; against 
 wind and costiveness, 463; for love-me- 
 lancholy, 587 
 Melancholy 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; 
 melanchoily men why witty, 277; why 
 so apt to laugh, weep, sweat, blush, 277; 
 why they see visions, hear strange noises, 
 speak untaught languages, prophesy, &c., 
 277 
 Memory his seat, 102 
 Menstruus concubitus causa melanc, 138 
 Men 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 
 Mind how it works on the body, 162 
 Minerals good against melancholy, 435 
 Ministers how they cause despair, 717 
 Mirach, mesentery, matrix, meseraicr veins, 
 
 causes of melancholy, 246 
 Mirabolanes purgers of melancholy, 441 
 Mirth and merry company excellent against 
 
 melancholy, 369 ; their abuses, 373 
 Miseries of man, 82; how they cause me- 
 lancholy, 180; common miseries 178' 
 
745 
 
 miseries of both sorts, 375; no man free, 
 miseries' effects in us, sent for our good, 
 377; miseries of students and scholars, 
 198 
 
 Jlitigatious of melancholy, 423 
 
 Money's prerogatives, 17G 
 
 Jloon inhabited, 326; moon in love, 491, 
 492 
 
 Mother how cause of melancholy, 137 
 
 Moving faculty described, 103 
 
 Music a present remedy for melancholy, 367; 
 its effects, 367; a symptom of lovers, 576, 
 577 ; causes of love-melancholy, 541 
 
 N. 
 
 Nakedness of parts a cause of love-melan- 
 choly, 524; cure of love-melancholy, 596 
 
 Narrow streets where in use, 333 
 
 Natural melancholy signs, 260 
 
 Natural signs of love-melancholy, 550 
 
 Necessity to what it enforceth, ISl — 231 
 
 Neglect and contempt, best cures of jealousy, 
 648 
 
 Nemesis or punishment comes after, 419 
 
 Nerves what, 34 
 
 News most welcome, 344 
 
 NobiUty censured, 381 
 
 Non-necessary causes of melancholy, 210 
 
 Nuns* melancholy, 271 
 
 Nurse, how cause of melancholy, 216 
 
 Objects causing melancholy to be removed, 
 588 
 
 Obstacles and hindrances of lovers, 609 
 
 Occasions to be avoided in love-melancholv, 
 588 
 
 Odoraments to smell to for melancholy, 455 
 
 Ointments for melancholy 147 
 
 Ointments riotously used, 527 
 
 Old folks apt to be jealous, 632 
 
 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 
 
 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 
 Parienetical discourse to such as are troubled 
 
 in mind, 724 
 
 Particular parts distempered, how they cause 
 
 melancholy, 246 , . , rcK 
 
 Parties affected in religions 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, 348; 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 Zeo becimus, 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 be 
 
 poor, 389 
 Power of spirits, 127 
 
 Predestination misconstrued, a cause of 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, 044; 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 melancholy, 144 
 
746 
 
 Pulse of melancholy men, how it is affected, 
 
 261 
 Pulse a sign of love-melancholy, 551, 652 
 Purgers and preparatives to head melancholy, 
 
 447 
 Purging simples upward, 4G0 ; downward, 441 
 Purging, how cause of melancholy, 156 
 
 Q. 
 
 Quantity of diet cause, 146; cure of melan- 
 choly, 307 
 
 Rational soul. 103 
 
 Reading Scriptures good against melan- 
 choly, 353 
 
 Eecreations good against melancholy, 337, 
 338 
 
 Kedness of the face helped, 458 
 
 Regions of the belly, 90, 97 
 
 Relation or hearing a cause of love-melan- 
 choly, 506 
 
 Religious melancholy, a distinct species, 660; 
 its object, 661 ; causes of it, 669; symptoms, 
 683; 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, 627—533 
 
 Rivals and corrivals, G29 
 
 Roots censured, 144 
 
 Rose cross-men's or Rosicrucian's promises, 
 354 
 
 S. 
 
 Saints' aid rejected in melancholy, 297 
 
 Salads censured, 145 
 
 Sanguine melancholy signs, 262 
 
 Scholars' miseries, 200 
 
 SciUa or sea-onion, a purger of melancholy, 
 439 
 
 Scipio's continency, 5S9 
 
 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, 3-53 
 
 Sea-sick, good physic for melancholy, 4o3 
 
 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 disgi'ace 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, 4C0 
 
 Similar parts of the body, 94 
 
 Simples censured proper to melancholy, 429; 
 fit to be known, 431; purging melancholy 
 upward, 439; downward, purging simples, 
 441 
 
 Singing a symptom pf lovers, 576; cause of 
 love-melancholy, 533 
 
 Sin the impulsive cause of man's misery, 375 
 
 Single life and virginity commended, GU5; 
 their prerogatives, 606 
 
 Slavery of lovers, 567 
 
 Sleep and waking causes of melancholy, 163; 
 by what means procured, helped, 457 
 
 Small bodies have greatest wits, 380 
 
 Smelling what, 101 
 
 Smiling a cause of love-melancholy, 523 
 
 Sodomy, 497 
 
 Soldiers most part lascivious, 636 
 
 Solitariness cause of melancholy, 160, 161; 
 coact, voluntary, how good, 161; sign of 
 melancholy, 259 
 
 Sorrow its effect, 170; a cause of 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 
 
 Spirits in the body, what. 
 
 Spirits and devils, their orders, kinds, power, 
 &c., 120 
 
 Spleen its site, ^5\ how misaffected cause of 
 melancholy, 246 
 
 Sports, 344 
 
 Spots in the sun, 328 
 
 Spruceness a symptom of lovers, 575 
 
 Stars, how causes or signs of melancholy, 
 133; of love-melancholy, 500; of jealousy, 
 632 
 
 Step-mother, her mischiefs, 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, '-i'-JS 
 
 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, 2C4; symptoms of head melancholy, 
 268; of hypochondriacal melancholy, 269; 
 of the whole body, 271; symptoms of 
 nuns', maids', ^^ido\vs' melancholy, 271; 
 immediate causes of melancholy symptoms, 
 275; symptoms of love-melancholy, 55'0\ 
 cause of these symptoms. 565; symptoms of 
 a lover pleased, 557; dejected, 557; sj'mp- 
 toms of jealousy, 640; of religious melan- 
 choly, 684; of despair, 720. 
 
 Synteresis. 106 
 
 Syrups, 457 
 
747 
 
 Tale of a prebend, 416 
 
 Tarantula's stinging effects, 243 
 
 Taste, wliat, 101 
 
 Temperament a cause of love-melancholy, 502 
 
 Tempestuous 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, 609 
 
 Tobacco censured, 441 
 
 Toleration, religious. 702 
 
 Torments of love, 55U 
 
 Transmigration of souls, 104 
 
 Travelling commended, good against melan- 
 choly, 335; for love-melancholy especi- 
 ally, 690 
 
 Tutors cause melancholy, 218 
 
 V. 
 
 Vatngt.okt 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 cm'e of 
 melancholy, 593 
 
 Variety of weather, air, manners, countries, 
 whence, &c., 320 
 
 Variety of places, change of air, good against 
 melancholy, 335 
 
 Vegetal soul and its faculties, 98 
 
 Vegetal creatures in love, 492 
 
 Vegetal soul and its parts, 98 
 
 Veins described, 95 
 
 Venus rectified, 312 
 
 Venery a cause of melancholy, 153 
 
 Venison a melancholy meat, 142 
 
 Vices of women, 600, 601 
 
 Violent misery continues not, 376 
 
 Violent death prognostic of melancholy, 92; 
 event of love-melancholy, 68'3; of despair, 
 723; by some defended, 285; how to be 
 censured, 288 
 
 Virginity, by what signs to be known, 643 
 
 Virginity commended, 006 
 
 Virtue and vice principal habits of the will, 
 
 Yitex or cujnus castus good against love- 
 melanchoy, 586 
 
 V. 
 
 Unchakitaele men described, 487 
 Understanding defined, divided, 105 
 Unfortunate marriages, effects, 184, ^iu 
 
 Unkind friends cause melancholy, 241 
 Unlawful cures of melancholy rejected, 203 
 Upstarts censured, their symptoms, SHo, .J93 
 Urine of melancholy persons, 251 
 XJxorii, G33 
 
 W. 
 
 ■Waking, cause of melancholy, IGl— 163; a 
 symptom, 250; cured, 356 
 
 Walking, shooting, swimming, &c., good 
 against melancholy, 340, 355, 580 
 
 "Want of sleep a symptom of love-melancholy, 
 551 
 
 "Wanton carriage and gesture cause of love- 
 melancholy, 524 
 
 "Water devils, 124 
 
 "W^ater, if foul, causeth melancholy, 145 
 
 Waters censured, their effects, 145 
 
 Waters, which good, 305 
 
 Waters in love, 511 
 
 Wearisomeness of life a symptom of melan- 
 choly, 501 
 
 What physic fit in love-melancholy, 585 
 
 Who are most apt to be jealous, ubl 
 
 Whores' properties and conditions, 594 
 
 Why good men are often rejected, 415 
 
 Why fools beget wise children, wise men 
 fools, 139, 140 
 
 Widows' melancholy, 271 
 
 Will defined, divided, its actions, why over- 
 ruled, 100 
 
 Wine causeth melancholy, 145; a good cordial 
 against melancholy, 453; forbid in love- 
 melancholy, bS5^ 580 
 
 Winds in love, 511 
 
 Witty devices against melancholy, 366, 591 
 
 Wit proved by love, 575 
 
 Withstand the beginnings, a principal cure 
 of love-melancholy, 588 
 
 Witches' power, how they cause melancholy, 
 130; their transformations how caused, 
 131; they can cure melancholy, 294; not 
 to be sought to for help, 295; nor saints, 297 
 
 Wives censured, 023 ; commended, 023 
 
 "Women, how cause of melancholy, 192 ; their 
 vanity in apparel taxed, 625; liow they 
 cozen men, 526; by what art, 526; their 
 counterfeit tears, 645; their vices, 600; 
 commended, G24 
 
 Woodbine, amni, rue, lettuce, how good in 
 love-melancholy, b^Q 
 
 World taxed, 182 
 
 Wormwood good against melancholy, 431 
 
 Writers of the cure of melancholy, 293 
 
 "Writers of imagination, 166; de consulatione, 
 371; of melancholy, 454; of love-melan- 
 choly, 579; against idolatry, 692; against 
 despair, 723 
 
 y. 
 
 YouNO men in love with a picture, 554 
 "Youth a cause of love-melancholy, 498 
 
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