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FR( )NTISPlE (CE   TO THE ORI() G(TINAL EDITI()N
Zelot-pia             Democritus Abderites          SoLitodo
THE
AN-AT IOMY OF
4  ME L ANCHOLY
luwzt it. z', &itsd  all7/i  t'/lczul, ciaves,
g IQ.7 iZE r/ togl~ptoyflO s ~6 eh the ares oe it.
in thiee Partitions with tlieit- several 
Sections, nm- bers & s-absect(ions.
/Iof flbsait lly opened & cut zp.
BY                               _
/               a Jatairiczza/'Prefo c/adiw;iJ
to thi fllowing JDzsoaire. 
1TW;iBt&] ~jirn, correctedl aM.d
azgmelrtetd by the 4atiwr.
_ _a ldit iv m qza5 zircs ait aie i/;i
Ina-morato                                     lf= —— _  U U;~_ ypocor
/.
S1nperstitiosus  I       DO]nocAltS fli      -iaacus 
Bocat  We         MO ()?,X?lJ ii'."[-Es'.  Z i'FLoct.  e  ]lebor
Tioted a cre to bes old b
Thora~l~egc                                       fioor








THE
ANATOMY OF MELANCHOLY,
WHATT IT IS,
WITH
ALL THE KINDS, CAUSES, SYMPTOMS, PROGNOSTICS, AND SEVERAL CURES OF IT.
IN THREE PARTITIONS.
WITH THEIR SEVERAL
SECTIONS, MEMBERS, AND SUBSECTIONS, PHILOSOPHICALLY, MEDICALLY,
HISTORICALLY OPENED AND CUT UP,
BY DEMOCRITUS JUNIOR.
WITH
A SATIRICAL PREFACE, CONDUCING TO THE FOLLOWING DISCOURSE.
CORRECTED1 AND ENRICHED BY TRANSLATIONS OF THE NUMEROUS CLASSICAL EXTRACTS.
BY DEMOCRITUS MINOR.
TO WHICH IS PREFIXED AN ACCOUNT OF THE AUTHOR.
Omne tulit punctum, qui miscuit utile dulci.
He that joins instruction with delight,
Profit with pleasure, carries all the votes.
PHILADELPHIA:
J. W. MOORE, 193 CHESTNUT STREET.
NEW   YORK:
JOHN WILEY, 161 BROADWAY.
1850.








( iii )
HONORATISSIMO DOMINO,
NON MINVS VIRTUTE SUA, QUAM GENERIS SPLENDORE,
ILLVSTRISSIMO,
GEORGIO BERKLEIO,
MILITI DE BALNEO, BARONI DE BERKLEY, MOUBREY, SEGRAVE,
D. DE BRUSE,
DOMINO SUO MULTIS NOMINIBUS OBSERVANDO,
HANG SUAM
MEIANCHOLIE ANATOMEN,
JAM SEXTO REVISAM, D.D.
DEMOCRITUS JUNIOR.




(iv)
ADVERTISE               ENT
TO THE LAST LONDON EDITION.
THIE work now restored to public notice has had an extraordinary 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 applauded. It was the delight of the learned, the solace of the indolent,
and the refuge of the uninformed. It passed through at least eight editions, by which
the bookseller, as WooD records, got an estate; and, notwithstanding the objection
sometimes opposed against it, of a quaint style, and too great an accumulation of
authorities, the fascination of its wit, fancy, and sterling sense, have borne down all
censures, and extorted praise from the first writers in the English language. The
grave JOHNSON has praised it in the warmest terms, and the ludicrous STERNE has
interwoven many parts of it into his own popular performance. MILTON did not disdain to build two of his finest poems on it; and a host of inferior writers have emtbellished their works with beauties not their own, culled from a performance which
they had not the justice even to mention. Change of times, and the frivolity of
fashion, suspended, in some degree, that fame which had lasted near a century; and
the succeeding generation affected indifference 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 DR. FERRIAR, at length drew the attention of the public towards a writer, who, though then
little known, might, without impeachment of modesty, lay claim to every mark of
respect; and inquiry proved, beyond a doubt, that the calls of justice had been little
attended to by others, as well as the facetious YORICK. WooD observed, more than
a century ago, that several authors had unmercifully stolen matter from BURTON
without any acknowledgment. The time, however, at length arrived, when ihe
merits of the Anatomy of Jelancholy were to receive their due praise. The book
was again sought for and read, and again it became an applauded performance. Its
excellencies once more stood confessed, 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 public in a manner not disgraceful to
the memory of the author; and the publisher relies with confidence, that so valuable
a repository of amusement and information 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 modernized.




ACCOUNT OF THE AUTHIOR.
ROBERT BURTON was the son of Ralph Burton, of an ancient and genteel
family at Lindley, in Leicestershire, and was born there on the 8th of February
1576.7   He received the first rudiments of learning at the free school of Sutton
Coldfield, in Warwickshire,t from whence he was, at the age of seventeen, in the
long vacation,'1593, sent to Brazen Nose College, in the condition of a commoner, where he made considerable progress in logic and philosophy.          In 1599
he was elected student of Christ Church, and, for form's 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 rectory of Segrave, in
Leicestershire, given to him in the year 1636, by George, Lord Berkeley, he kept,
to use the words of the Oxford antiquary, with much ado to his dying day.         He
seems to have been first beneficed at Walsby, in Lincolnshire, through the munificence of his noble patroness, Frances, Countess Dowager of Exeter, but resigned
the same, as he tells us, for some special reasons. At his vicarage he is remarked
to have always given the sacrament in wafers.     Wood's character of him     is, that
" he was an exact mathematician, a curious calculator of nativities, a general read
scholar, a thorough-paced philologist, and one that understood the surveying of
lands well. As he was by many accounted a severe student, a devourer of authors,
a melancholy and humorous person; so by others, who knew him well, a person
of great honesty, plain dealing and charity. I have heard some of the ancients of
Christ Church often say, that his company was very merry, facete, and juvenile;
* His elder brother was William Burton, the Leicestershire antiquary, born 24th August, 1,i75, educated at
Sutton Coldfield, admitted commoner, or gentleman commoner, of Brazen Nose College, 1591; at the Inner
Temple, 20th May, 1593; B. A. 22d June, 1594; and afterwards a barrister and reporter in the Court of Common
Pleas. "But his natural genius," says Wood, "leading him to the studies of heraldry, genealogies, and antiquities, he became excellent in those obscure and intricate matters; and look upon him as a gentleman, was
accounted, by all that knew him, to be the best of his time for those studies, as may appear by his' Description
of Leicestershire.' iHis weak constitution not permitting him to follow business, he retired into the country,
and his greatest work, "The Description of Leicestershire," was published in folio, 1622. He died at Falde,
after suffering much in the civil war, 6th April, 1645, and was buried in the parish church belonging thereto,
called Hanbury.
t This is Wood's account. His will says, Nuneaton; but a passage in this work [see fol. 304,] mentions
Sutton Coldfield: probably he may have been at both schools.
A2




vi                       Jlccount of the.Juthor.
and no man in his time did surpass him for his ready and dexterous interlarding
his common discourses among them with verses from the poets, or sentences from
classic authors; which being then all the fashion in the University, made his
company the more acceptable." He appears to have been a universal reader of
all kinds of books, and availed himself of his multifarious studies in a very extraordinary manner. From the information of Hearne, we learn that John Rouse,
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 constitution. Mr. Granger says, " He
composed this book with a view of relieving his own melancholy, but increased it
to such a degree, that nothing could make him laugh, but going to the bridge-foot
and hearing the ribaldry of the bargemen, 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 calculation, 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. Robert 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:
0'e y  Ei3 u. natus B.
3~9          r1576, 8 Feb.       a
ttw~-       I  hor. 3, scrup. 16.  (f2 s1
^<  long. 220 0' O f.'
v. ctpolus 510 30"          h(, *3'1'/-                                     5
-^           — ^s                   95




Account of the author. 
and under the bust, this inscription of his own composition:Paucis notus, paucioribus ignotus,
Hic jacet Democritus junior
Cui vitam dedit et mortem
Melancholia
Ob. 8 Id. Jan. A. C. Mrcxxxrx.
Arms:-Azure on a bend 0. between three dogs' heads 0. a crescent G.
A few months before his death, he made his will, of which the following is a
copy:
EXTRACTED FROM THE REGISTRY OF THE PREROGATIVE COURT OF CANTERBURY.
In nomine Dei Amen. August 15th 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 Robert Burton Student of Christchurch Oxon. though my means be but small have thought good by this my last Will and Testament to dispose of 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 Terre whensoever it shall please God to call me I give my Land
in Higham which my good Father Ralphe Burton of Lindly in the County of Leicester Esquire
gave me by Deed of Gift and that which I have annexed to that Farm by purchase since, now
leased for thirty eight pounds per Ann. to mine Elder Brother William Burton of Lindly Esquire
during his life and after him to his Heirs I make my said Brother William likewise mine Executor
as well as paying such Annuities and Legacies out of my Lands and Goods as are hereafter
specified I give to my nephew Cassibilan Burton twenty pounds Annuity per Ann. out of my
Land in Higham during his life to be paid at two equall payments at our Lady Day in Lent and
Michaelmas or if he be not paid within fourteen Days after the said Feasts to distrain on any part
of the Ground or on 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 Cth 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 Rent to the same use I give to my Brother George Burton twenty pounds
and my watch I give to my Brother Ralph Burton five pounds Item I give to the Parish of Sea.
grave in Leicestershire where I am now Rector ten pounds to be given to a 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 Richard Burton now Prisoner in London an hundredth pound
to redeem him Item I give to the Poor of Higham Forty Shillings where my Land is to the poor
of Nuneaton where I was once a Grammar Scholar three pound to my Cousin Purfey of Wadlake
[Wadley] my Cousin Purfey of Calcott my Cousin Hales of Coventry my Nephew Bradshaw of
Orton twenty shillings a piece for a small remembrance to Mr. 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 Servantt-ROBERT BURTON-Charles Russell Witness-John Pepper
Witness.
e So in the Register.                     t So in the Register.




viij                           J.ccount of the Juthor.
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. Rowse of Oriell Colledge twenty Shillings to Mr. Heywood
xxs. to Dr. Metcalfe 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 Mrs. Katherine Fell my Six Pieces of Silver Plate and six Silver spoons to Mrs. Iles
my Gerards Herball To Mrs. Morris my Country Farme Translated out of French 4. and all my
English Physick Books to Mr. Whistler the Recorder of Oxford I give twenty shillings to all my
fellow Students Mrs of Arts a Book in fol. or two a piece as Master Morris Treasurer 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 Iles Doctor Iles his Son Student Saluntch on Paurrhelia and
Lucian's Works in 4 Tomes If any books be left let my Executors dispose of them with all such
Books 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 ROB. 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. 11~ 1640 Juramento Willmi Burton Fris'
et Executoris cui &c. de bene et fideliter administrand. &c. coram Mag'ris Nathanaele
Stephens Rectore Eccl. de Drayton, et Edwardo Farmer, Clericis, vigore commissionis, &c.
The only work our author executed was that now reprinted, which probably
was the principal employment of his life.         Dr. Ferriar says, it was originally
published in the year 1617; but this is evidently a mistake;- the first edition was
that printed in 4to, 1621, a copy of which is at present in the collection of John
Nichols, Esq., the indefatigable illustrator of the History of Leicestershire; to
whom, and to Isaac Reed, Esq., of Staple Inn, this account is greatly indebted
for its accuracy. The other impressions of it were in 1624, 1628, 1632, 1638,
1651-2, 1660, and 1676, which last, in the titlepage, is called the eighth edition.
The copy from which the present is re-printed, is that of 1651-2 ^ at the conclusion of which is the following address:
cTO   THE    READER.
((BE pleased to know (Courteous Reader) that since the last Impression of this Book, the
ingenuous Author of it is deceased, leaving a Copy of it exactly corrected, with several considerable Additions by his own hand; this Copy he committed to my care and custody, with directions
to have those Additions inserted in the next Edition; which in order to his command, and the
Publicke Good, is faithfully performed in this last Impression."
H. C. (i. e. HEN. CRIPPS.)
Originating, perhaps, in a note, p. 448, 6th edit. (p. 455 of the present), in which a book is quoted as having
been "printed at Paris 1624, seven years after Burton's first edition." As, however, the editions after that of
1621, are regularly marked in succession to the eighth, printed in 1676, there seems very little reason to doubt
that. in the note above alluded to, either 1624 has been a misprint for 1628, or seven years for three years. The
numerous typographical errata in other parts of the work strongly aid this latter supposition.




.Jccount of the Author.                              ix
The following testimonies of various authors will serve to show the estimation
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 our land hath, in so short a time, passed so many
editions."-Fuller's Worthies, fol. 16.
"'T is a book so full of variety of reading, that gentlemen who have lost their time, and are put
to a push for invention, may furnish themselves with matter for common or scholastical discourse
and writing."-Wood's Athenae Oxoniensis, vol. i. p. 628. 2d edit.
"If you never saw BUvTON UPON MELANCHOLY, printed 1676, I pray look into it, and read
the ninth page of his Preface,'Democritus to the Reader.' There is something there which
touches the point we are upon; but I mention the author to you, as the pleasantest, the most
learned, and the most full of sterling sense. The wits of Queen Anne's reign, and the beginning
of George the First, were not a little beholden to him."- Archbishop Herring's Letters, 12mo.
1777. p. 149.
BuURTON'S ANATOMY OF MELANCHOLY, he (Dr. Johnson) said, was the only book that ever
took him out of bed two hours sooner than he wished to rise."-Boswell's Life of Johnson, vol. i.
p. 580. 8vo. edit.
"Br ITTON'S ANATOMY OF MELANCHOLY is a valuable book," said Dr. Johnson. " It is, perhaps, overloaded with quotation. But there is great spirit and great power in what Burton says
when he writes from his own mind."-Ibid, vol. ii. p. 325.,"It will be no detraction from the powers of Milton's original genius and invention, to remark,
that he seems to have borrowed the subject of L'Allegro and II Penseroso, together with some
particular thoughts, expressions, and rhymes, more especially the idea of a contrast between these
two dispositions, from a forgotten poem prefixed to the first edition of BuTroN's ANATOrMY 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 hastracting 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 L'Allegro and 11 Penseroso."-After extracting the lines, Mr. Warton 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 feelings, clothed in an uncommon
quaintness of style, have contributed to render it, even to modern readers, a valuable repository of
amusement and information."- Warton's Milton, 2d edit. p. 94.
(C TRE ANATOMY Or MELANCHOLY is a book which has been universally read and admired.
This work is, for the most part, what the author himself styles it,'a cento;' but it is a very
ingenious one. His quotations, which abound in every page, are pertinent; but if he had made
more use of his invention and less of his commonplace-book, his work would perhaps have beeia
more valuable than it is. He is generally free from the affected language and ridiculous metaphors
which disgrace most of the books of his time."-Granger's Biographical History.
LBURTON'S ANATOMY OF RMELANCHOLY, 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 subject; 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, frqot inland navigation to
the morality of dancing-schools, every thing is discussed and determined."' Ferriar's Illustrations
of Sterne, p. 58.
2




Rx                             Account of the Author.
" The archness which BURTON displays occasionally, and his indulgence of playful digressions
from the most serious discussions, often give his style an air of familiar conversation, notwith.
standing the laborious collections which supply his text. He was capable of writing 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 versification, 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. 154, of the present edition.]-Ibid. p. 60.
", During a pedantic age, like that in which BURTON'S production appeared, it must have been
eminently serviceable to writers of many descriptions. Hence the unlearned might furnish themselves with appropriate scraps of Greek and Latin, whilst men of letters would find their enquiries
shortened, by knowing where they might look for what both ancients and moderns had advanced
on the subject of human passions. I confess my inability to point out any other English author
who has so largely dealt in apt and original quotation." - Manuscript note of the late George
Steevens, Esq., in his copy of THE ANATOMY OF MELANCHOLY.




(xj)
DEMOCRITUS JUNIOR AD LIBRUM SUUM.
-4-,VADE libur, qualis, non ausim dicere, fcelix,  Inveniet namque ipse meis quoque plurima
Te nisi feelicem fecerit Alma dies.            scriptis,
Vade tamen quocunque lubet, quascunque per    Non leve subsidium quae sibi forsan erunt.
oras,                                 Si quis Causidicus chartas impingat in istas,
Et Genium Domini fac imitere tui.           Nil mihi vobiscum, pessima turba vale;
I blandas inter Charites, mystamque saluta  Sit nisi vir bonus, et juris sine fraude peritus,
Musarum quemvis, si tibi lector erit.       Tum legat, et forsan doctior inde siet.
Rura colas, urbem, subeasve palatia regum,  Si quis cordatus, facilis, lectorque benignus
Submisse, placide, te sine dente geras.     Huc oculos vertat, qum velit ipse legat;
Nobilis, aut si quis te forte inspexerit heros,  Candidus ignoscet, metuas nil, pande libenter,
Da te morigerum, perlegat usque lubet.      Offensus mendis non erit ille tuis,
Est quod Nobilitas, est quod desideret heros,  Laudabit nonnulla. Venit si Rhetor ineptus,
Gratior haec forsan charta placere potest.  Limata et tersa, et qui bene cocta petit,
Si quis morosus Cato, tetricusque Senator,  Claude citus librum; nulla hic nisi ferrea verba,
Hunc etiam librum forte videre velit,       Offendent stomachum quae minds apta suum.
Sive magistratus, turn te reverenter habeto;  At si quis non eximius de plebe poeta,
Sed nullus; muscas non capiunt Aquile.      Annue; namque istic plurima ficta leget.
Non vacat his tempus fugitivurn impendere Nos sumus e numero, nullus mihi spirat Apollo,
nugis,                                  Grandiloquus Vates quilibet esse nequit.
Nec tales cupio; par mihi lector erit.    Si Criticus Lector, tumidus Censorque molestus,
Si matrona gravis casu diverterit istuc,      Zoilus et Momus, si rabiosa cohors:
Illustris domina, aut te Comitissa legat:  Ringe, freme, et noli tur pandere, turba maEst quod displiceat, placeat quod forsitan illis,  lignis
Ingerere his noli te modo, pande tamen.     Si occurrat sannis invidiosa suis:
At si virgo tuas dignabitur inclyta chartas  Fac fugias; si nulla tibi sit copia eundi,
Tangere, sive schedis haereat illa tuis:    Contemnes, tacite scommata qumque feres.
Da modo te facilem, et queedam folia esse me- Frendeat, allatret, vacuas gannitibus auras
mento                                   Impleat, haud cures; his placuisse nefas.
Conveniant oculis qume magis apta suis.   Verum age si forsan divertat purior hospes,
Si generosa ancilla tuos aut alma puella      Cuique sales, ludi, displiceantque joci,
Visura est ludos, annue, pande lubens.    Objiciatque tibi sordes, lascivaque: dices,
Dic utinam nunc ipse meus* (nam diligit istas)  Lasciva est Domino et Musa jocosa tuo,
In praesens esset conspiciendus herus.    Nec lasciva tamen, si pensitet omne; sed esto;
Ignotus notusve mihi de gente togata          Sit lasciva licet pagina, vita proba/est.
Sive aget in ludis, pulpita sive colet,   Barbarus, indoctiusque rudis spectator in istam
Sive in Lycceo, et nugas evolverit istas,     Si messem intrudat, fuste fugabis eum,
Si quasdam mendas viderit inspiciens,     Fungum   pelle procul (jubeo) nam quid mihi
Da veniam Authori, dices; nam plurima vellet     fungo?
Expungi, quae jam displicuisse sciat.       Conveniunt stomacho non minus ista suo.
Sive Melancholicus quisquam, seu blandus Sed nec pelle tamen; lseto omnes accipe vultu,
Amator,                                 Quos, quas, vel quales, inde vel unde viros.
Aulicus aut Civis, seu bene comptus Eques  Gratus erit quicunque venit, gratissimus hospes
Hue appellat, age et tuto te crede legenti,   Quisquis erit, facilis difficilisque mihi.
Multa istic forsan non male nata leget.   Nam si culparit, queedam culpasse juvabit,
Quod fugiat, caveat, qu'odque amplexabitur,   Culpando faciet me meliora sequi.
ista                                  Sed si laudarit, neque laudibus efferar ullis,
Pagina fortassis promere multa potest.      Sit satis hisce malis opposuisse bonum.
At si quis Medicus coram te sistet, amice   Hec sunt quae nostro placuit mandare libello,
Fac circumspecte, et t sine labe geras:     Et que dimittens dicere jussit Herus.
* Hec comic6 dicta cave ne mal capias.




(xih)
DEMIOCRITUS JUNIOR TO HIS BOOK.
PARAPHRASTIC METRICAL TRANSLATION.
Go forth my book into the open day;       Thy faults to kind oblivion he'll consign;
Happy, if made so by its garish eye.      Nor to thy merit will his praise refuse.
O'er earth's wide surface take thy vagrant way, Thou may'st be searched for polish'd words and
To imitate thy master's genius try.           verse
The Graces three, the Muses nine salute,    By flippant spouter, emptiest of praters:
Should those who love them try to con thy lore. Tell him to seek them in some mawkish verse:
The country, city seek, grand thrones to boot,  My periods all are rough as nutmeg graters.
With gentle courtesy humbly bow before.  The doggerel poet, wishing thee to read,
Should nobles gallant, soldiers frank and brave  Reject not; let him glean thy jests and stories.
Seek thy acquaintance,hail their first advance: His brother I, of lowly sembling breed:
From twitch of care thy pleasant vein may save,  Apollo grants to few Parnassian glories.
May laughter cause or wisdom give perchance. Menac'd by critic with sour furrowed brow,
Some surly Cato, Senator austere,           Momus or Troilus or Scotch reviewer:
Haply may wish to peep into thy book:    Ruffle your heckle, grin and growl and vow:
Seem very nothing-tremble and revere:       Ill-natured foes you thus will find the fewer.
No forceful eagles, butterflies e'er look.  When foul-mouth'd senseless railers cry thee
They love not thee: of them then little seek,   down,
And wish for readers triflers like thyself.  Reply not: fly, and show the rogues thy stern:
Of ludeful matron watchful catch the beck,  They are not worthy even of a frown:
Or gorgeous countess full of pride and pelf.  Good taste or breeding they can never learn;
They may say "pish!" and frown, and yet read Or let them clamour, turn a callous ear,
on:                                    As though in dread of some harsh donkey's
Cry odd, and silly, coarse, and yet amusing.  bray.
Should dainty damsels seek thy page to con,  If chid by censor, friendly though severe,
Spread thy best stores: to them be ne'er re-  To such explain and turn thee not away.
fusing:                              Thy vein, says he perchance, is all too free;
Say, fair one, master loves thee dear as life;  Thy smutty language suits not learned pen:
Would he were here to gaze on thy sweet look. Reply, Good Sir, throughout, the context see;
Should known or unknown student, freed from  Thought chastens thought; so prithee judge
strife                                    again.
Of logic and the schools, explore my book:  Besides, although my master's pen may wander
Cry mercy critic, and thy book withhold:    Through devious paths, by which it ought not
Be some few errors pardon'd though observ'd:  stray,
An humble author to implore makes bold.   His life is pure, beyond the breath of slander:
Thy kind indulgence, even undeserv'd,     So pardon grant;'tis merely but his way.
Should melancholy wight or pensive lover,  Some rugged ruffian makes a hideous routCourtier, snug cit, or carpet knight so trim  Brandish thy cudgel, threaten him to baste;
Our blossoms cull, he'll find himself in clover,  The filthy fungus far from thee cast out;
Gain sense from precept, laughter from our  Such noxious banquets never suit my taste.
whim.                                Yet, calm and cautious moderate thy ire,
Should learned leech with solemn air unfold  Be ever courteous should the case allowThy leaves, beware, be civil, and be wise:  Sweet malt is ever made by gentle fire:
Thy volume many precepts sage may hold,     Warm to thy friends, give all a civil bow.
His well fraught head may find no trifling prize. Even censure sometimes teaches to improve,
Should crafty lawyer trespass on our ground,  Slight frosts have often cured too rank a crop,
Caitiffs avaunt! disturbing tribe away!  So, candid blame my spleen shall never move,
LUnless (white crow) an honest one be found;  For skilful gard'ners wayward branches lop.
He'll better, wiser go for what we say.  Go then, my book, and bear my words in mind;
Should some ripe scholar, gentle and benign,  Guides safe at once, and pleasant them you'll
With candour, care, and judgment thee peruse:  find.




( xii )
THE ARGUMENT OF THE FRONTISPIECE.
TEN distinct Squares here seen apart,
Are joined in one by Cutter's art.
I.                                        VI.
Old Democritus under a tree,              Beneath them kneeling on his knee,
Sits on a stone with book on knee;        A superstitious man you see:
About him hang there many features,       He fasts, prays, on his Idol fixt,
Of Cats, Dogs and such like creatures,    Tormented hope and fear betwixt:
Of which he makes anatomy,                For Hell perhaps he takes more pain,
The seat of black choler to see.           Than thou dost Heaven itself to gain.
Over his head appears the sky,            Alas poor soul, I pity thee,
And Saturn Lord of melancholy.             What stars incline thee so to be?
II.                                       VII.
To the left a landscape of Jealousy,       But see the madman rage downright
Presents itself unto thine eye.            With furious looks, a ghastly sight.
A Kingfisher, a Swan, an Hern,             Naked in chains bound doth he lie,
Two fighting-cocks you may discern,       And roars amain he knows not why!
Two roaring Bulls each other hie,          Observe him; for as in a glass,
To assault concerning venery.              Thine angry portraiture it was.
Symbols are these; I say no more,          His picture keeps still in thy presence;
Conceive the rest by that's afore.'Twixt him and thee, there's no difference,
III.                                    VIII, IX.
The next of solitariness,                  Borage and Hellebor fill two scenes,
A portraiture doth well express,           Sovereign plants to purge the veins
By sleeping dog, cat: Buck and Doe,        Of melancholy, and cheer the heart,
Hares, Conies in the desert go:Of those black fumes which make it smart;
Bats, Owls the shady bowers over,          To clear the brain of misty fogs,
In melancholy darkness hover.              Which dull our senses, and Soul clogs.
Mark well: If't be not as't should be,    The best medicine that e'er God made
Blame the bad Cutter, and not me.          For this malady, if well assay'd.
IV.                                        X.
I'th' under column there doth stand        Now last of all to fill a place,
Inamorato with folded hand;                Presented is the Author's face;
Down hangs his head, terse and polite,     And in that habit which he wears,
Some ditty sure he doth indite.           His image to the world appears.
His lute and books about him lie,         His mind no art can well express,
As symptoms of his vanity.                 That by his writings you may guess.
If this do not enough disclose,            It was not pride, nor yet vain glory,
To paint him, take thyself by th' nose.   (Though others do it commonly)
Made him do this: if you must know,
v.                         The Printer would needs have it so.
Ilypocondriacus leans on his arm,          Then do not frown or scoff at it,
Wind in his side doth him much harm,      Deride not, or detract a whit.
And troubles him full sore, God knows,     For surely as thou dost by him,
Much pain he hath and many woes.           He will do the same again.
About him pots and glasses lie,            Then look upon't, behold and see,
Newly brought from's Apothecary.          As thou lik'st it, so it likes thee.
This Saturn's aspects signify,            And I for it will stand in view,
You see them portray'd in the sky.         Thine to command, Reader, adieu.




(xiv)
THE AUTHOR'S ABSTRACT OF MELANCHOLY, A.o.yw.
WHEN I go musing all alone                Methinks I court, methinks I kiss,
Thinking of divers things fore-known.     Methinks I now embrace my mistress.
When I build castles in the air,          0 blessed days, 0 sweet content,
Void of sorrow and void of fear,          In Paradise my time is spent.
Pleasing myself with phantasms sweet,     Such thoughts may still my fancy move,
Methinks the time runs very fleet.         So may I ever be in love.
All my joys to this are folly,            All my joys to this are folly,
Naught so sweet as melancholy.            Naught so sweet as melancholy.
When I lie waking all alone,              When I recount love's many frights,
Recounting what I have ill done,          My sighs and tears, my waking nights,
My thoughts on me then tyrannise,         My jealous fits; 0 mine hard fate
Fear and sorrow me surprise,              I now repent, but'tis too late.
Whether I tarry still or go,              No torment is so bad as love,
Methinks the time moves very slow.         So bitter to my soul can prove.
All my griefs to this are jolly,          All my griefs to this are jolly,
Naught so mad as melancholy.              Naught so harsh as melancholy.
When to myself I act and smile,           Friends and companions get you gone,
With pleasing thoughts the time beguile,'Tis my desire to be alone;
By a brook side or wood so green,          Ne'er well but when my thoughts and I
Unheard, unsought for, or unseen,         Do domineer in privacy.
A thousand pleasures do me bless,          No Gem, no treasure like to this,
And crown my soul with happiness.'Tis my delight, my crown, my bliss.
All my joys besides are folly,             All my joys to this are folly,
None so sweet as melancholy.              Naught so sweet as melancholy.
When I lie, sit, or walk alone,'Tis my sole plague to be alone,
I sigh, I grieve, making great mone,       I am a beast, a monster grown,
In a dark grove, or irksome den,           I will no light nor company,
With discontents and Furies then,         I find it now my misery.
A thousand miseries at once                The scene is turn'd, my joys are gone,
Mine heavy heart and soul ensonce,         Fear, discontent, and sorrows come.
All my griefs to this are jolly,           All my griefs to this are jolly,
None so sour as melancholy.                Naught so fierce as melancholy.
Methinks I hear, methinks I see,          I'll not change life with any king,
Sweet music, wondrous melody,             I ravisht am: can the world bring
Towns, palaces, and cities fine;           More joy, than still to laugh and smile,
Here now, then there; the world is mine,   In pleasant toys time to beguile?
Rare beauties, gallant ladies shine,      Do not, 0 do not trouble me,
Whate'er is lovely or divine.             So sweet content I feel and see.
All other joys to this are folly,         All my joys to this are folly,
None so sweet as melancholy.              None so divine as melancholy.
Methinks I hear, methinks I see           I'll change my state with any wretch,
Ghosts, goblins, fiends; my phantasy      Thou canst from gaol or dunghill fetch;
Presents a thousand ugly shapes,          My pain's past cure, another hell,
Headless bears, black men, and apes,      I may not in this torment dwell 
Doleful outcries, and fearful sights,     Now desperate I hate my life,
My sad and dismal soul affrights.         Lend me a halter or a knife;
All my griefs to this are jolly,          All my griefs to this are jolly,
None so damn'd as melancholy.             Naught so damn'd as melancholy.




(15)
DEMOCRITUS JUNIOR
TO THE READER.
ENTLE reader, I presume thou wilt be very inquisitive to know what 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 respondebo, quis
coacturus est? I am a free man born, and may choose whether I will tell; who can
compel me? If I be urged, 1 will as readily reply as that Egyptian in 2Plutarch, when
a curious fellow would needs know what he had in his basket, Quum vides velatamn
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,
" 3and be for thy use, suppose the Man in' the Moon, or whom  thou wilt to be the
Author;" I would not willingly be known. Yet in some sort to give thee satisfaction, which is more than I need, 1 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 worlds, in infinito vacuo, ex fortuitd 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 4 Gellius observes, 4 for later writers and impostors, to broach many absurd
and insolent fictions, pnder the name of so noble a philosopher as Democritus, to
get themselves credit, and by that means the more to be respected," as artificers
usually do, JNovo qui marmori ascribunt Praxatilem suo.'Tis not so with me.
6 Non hic Centaurus, non Gorgonas, Iarpyasque  No Centaurs here, or Gorgons look to find,
Invenies, hominem pagina nostra sapit.   My subject is of man and human kind.
Thou thyself art the subject of my discourse.
6 Quicquid agunt homines, votum, timor, ira, voluptas, j Whate'er men do, vows, fears, in ire, in sport,
Gaudia, discursus, nostri farrago libelli.  Joys, wand'rings, are the sum of my report.
My intent is no otherwiseto use his name, than Mercurius Gallobelgicus, Mercurius Britannicus, use the name of MIercury,'Democritus Christianus, &c.; 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 s Hippocrates and Laertius, was a little wearish
old man, very melancholy by nature, averse from company in his latter days,10 and
much given to solitariness, a famous philosopher in his age, "coaevus with Socrates,
wholly addicted to his studies at the last, and to a private life: wrote many excellent
works, a great divine, according to the divinity of those times, an expert physician,
a politician, an excellent mathematician, as 2Diacosmus and the rest of his works
do witness. He was much delighted with the studies of husbandry, saith "3 Columella,
and often I find him cited by 4 Constantinus and others treating of that subject. He
knew the natures, differences of all beasts, plants, fishes, birds; and, as some say,
could 15understand the tunes and voices of them.  In a word, he was omnifaridm
doctus, a general scholar, a great student; and to the intent he might better contem1 Seneca in ludo in mortem  Claudii Casaris. 8 Hip. Epist. Dameget.  9 Laert. lib 9.  10 Hor2 Lib. de Curiositate.  3 Modb hwec tibi usui sint, tulo sibi cellulam seligens, ibique seipsum includens,
quenivis auctorem fingito. Wecker.  4 Lib. 10, c. vixitsolitarius.  1i Floruit Olympiade 80; 700 annis
12. Multa a male feriatis in Democriti nomine corn- post Troiain.  12 Diacos. quod cunctis operibus facile
menta data, nobilitatis, auctoritatisque ejus perfugio  excellit. Lairt.  1I Col. lib. 1. c. 1.  14 Const. lib.
utentibus.  5 Martialis. lib. 10, epigr. 14.  6 Juv. de agric. passim.  35 Volucim voces et linguas
sat. 1.   7 Auth. Pet. Besseo edit. Colonia, 1616. intelligere se dicit Abderitans Ep. Hip.




16                           Democritus to the Reader.
plate, 16I find it related by some, that he put out his eyes, and was in his old age
voluntarily blind, yet saw more than all Greece besides, and 7writ of every subject,
Mihil in toto opficio naturce, de quo non scripsit.18  A man of an excellent wit, profound conceit; and to attain knowledge the better in his younger years, he travelled
to Egypt and'gAthens, to confer with learned men, 20' admired of some, despised of
others."  After a wandering life, he settled at Abdera, a town in Thrace, and was
sent for thither to be their law-maker, Recorder, br 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,
"2Isaving that sometimes he would walk down to the haven, 2and 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 his habit?   I confess, indeed, that to'compare myself unto him    for aught I
have yet said, were both impudency and arrogancy. I do not presume to make any
parallel, Jintistat mihi millibus trecentis, 23parvus sum, nullus sum, altum nec spiro,
nec spero. Yet thus much I will say of myself, and that I hope without all suspicion of pride, or self-conceit, I have lived a silent, sedentary, solitary, private life,
mihi et musis in the University, as long almost as Xenocrates in Athens, ad senectam
fere to learn wisdom as he did, penned up most part in my study.     For I have been
brought up a student in the most flourishing college of Europe,24 augustissimo collegio,
and can brag with 2 Jovius, almost, in eca luce domicilii Vacicani, totius orbis celeberrimi, per 37 annos multa opportunaque didici;' for thirty years I have continued
(having the use of as good l61ibraries 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 turbine raptus ingenii, as 7 he said, out of a running 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 omnibus, nullus in singulis,28 which 29Plato commends, out of him 30Lipsius approves and furthers, "as fit
to be imprinted in all curious wits, not to be a slave of one science, or dwell altogether in one subject, as most do, but to rove abroad, centum puer artium, to have
an oar in every man's boat, to 3 taste of every dish, and sip of every cup,": which,
saith  2Montaigne, was well performed by Aristotle, and his learned countryman
Adrian Turnebus.    This roving humour (though not with like success) I have ever
had, and 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, nusquam est 3 which 34 Gesner did in modesty, that I have read many
books, but to little purpose, for want of good method; I h. 3      rfusedly tumbled
over divers authors in our libraries, with small profit, for wan, f:t, order, memory,
judgment.   I never travelled but in map or card, in which n 1  1:onfined thoughts
have freely expatiated, as having ever been especially deligLe    vith the study of
Cosmography.     35Saturn was lord of my geniture, culminating.c., and Mars 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 mihi theatrum, sequestered from those tumults and troubles of the world, Et tanquam in specula positus, (36 as he said) in some
2J Sabellicus exempl., lib. 10. Oculis se privavit, ut me- Hist.  26 Keeper of our college library, lately re.
lius contemplationi operam daret, sublimi vir ingenio, vived by Otho Nicolson, Esquire.  27 Scaliger.
profundin cogitationis, &c.  17Naturalia, moralia, 28 Somebody in everything, nobody in each thing.
mathematica, liberales disciplinas, artiumque on- 29 In Theat.  30 Phil. Stoic. li. diff. 8. Dogma cunium peritiam callebat.  18 Nothing in nature's pidis et curiosis ingeniis imprimendum, ut sit talis qui
power to contrive of which he has not written. nulli rei serviat, aut exacte unum aliquid elaboret, alia
19 Veni Athenas, et nemo me novit.  20 Idem con- negligens, ut artifices, &c.  31 Delibare gratum de
temptui et admirationi habitus.  21 Solebat ad quocunque cibo, et pittisare de quocunque dolio juportam ambulare, et inde, &c.  Hip. Ep. Dameg. cundum.'  32 Essays, lib. 3.  33 He that is
a2 Perpetuorisu pulmonem agitare solebat Democritus. everywhere is nowhere.  s4 Prtefat. bibliothec.
Juv. Sat. 7.  23 Non sum dignus praestare matella. 36 Ambo fortes et fortunati, Mars idem magisterii'doMart.   24 Christ Church in Oxford.  25 Prefat. minus juxta primam Leovitiiregulam.  26 Hensius.




Democritus to the Reader.                         17
high place above you all, like Stoicus Sapiens, omnia scacua, proeterita presentiaque
videns, uno velut intuitu, I hear and see what is done abroad, how others 37run, 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, 38 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 news
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 preparations, 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, grievances 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, &c. 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 discoveries, 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. Thi:,I Jaily hear, and such like, both private and ptblic news, amidst
the gallantry and iiisery 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 privatus; as I have still lived, 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 went into the city, and Democritus to the
haven to see fashions, I did for my recreation now and then walk abroad, look into
the world, and could not choose but make some little observation, non tam sagax
observatory ac simplex recitator,39 not as they did, to scoff or laugh at all, but with a
mixed passion.
40 Bilem saep, jocum vestri movere tumultus.
Ye wretched mimics, whose fond heats have been,
How oft! the objects of my mirth and spleen.
I did sometime laugh and scoff with Lucian, and satirically tax with. Menippus,
lament with Heraclitus, sometimes again I was 41petulanti spiene chachinno, and then
again, 42urere bilis jecur, I was much moved to see that abuse which I could not
mend.   In which passion howsoever I may sympathize with him or them,'tis for
nYo such respect I shroud myself under his name; but either in an unknown habit to
assume a little more liberty and freedom of speech, or if you will needs know, for
that reason and only respect which Hippocrates relates at large in his Epistle to
Damegetus, wherein he doth express, how coming to visit him one day, he found
Democritus in his garden at Abdera, in the suburbs, 43under a shady bower, 44with
a book on his knees, busy at his study, sometimes writing, sometimes walking.
The subject of his book was melancholy and madness; about him lay the carcases
of many several beasts, newly by him cut up and anatomised,; not that he did contemn God's creatures, as he told Iippocrates, but to find out the seat of this atra
bilis, or melancholy, whence it proceeds, and how it was engendered in men's bodies,
to the intent he might better cure it in himself, and by his writings and observation
37 Calide ambientes, solicite litigantes, aut misere ex-  42 Hor. lib. 1, sat. 9.  43 Secundum menia locus erat
cidentes, voces, strepitum contentiones, &c. 38 Cyp. frondosis populis opacus, vitibusque sponte natis,
ad Donat. Unice securus, ne excidam in foro, aut in tenuis prope aqua defluebat, placide murmurans, ubi
mari Indico bonis elua, de dote filia, patrimonio filii sedile et donlus Democriti conspiciebatur.  44 Ipse
non suni solicitus.  39 Not so sagacious an ob- composite considebat, super genua volumen habens}
server as simple *a narrator.  4) Hor. Ep. lib. 1. et utrinque alia patentia parata, dissectaque animalia
xix., 20.  41 Per. A laughter with a petulant spleen. cumulatim strata, quorum viscera rimabatur.
3                              B2




18                           Democritus to the Reader.
45teach 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 succenturiator 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 46Scaliger
observes, "nothing more invites a reader than an argument unlooked for, unthought
of, and sells better than a scurrile pamphlet," turn maxime cum novitas excitat 47jpalatum.  "'Many men," saith Gellius, "are very conceited in their inscriptions,"
" and able (as 48Pliny quotes out of Seneca) to make him loiter by the way that went
in haste to fetch a midwife for his daughter, now ready to lie down."   For my part,
I have honourable 49precedents for this which I have done: I will cite one for all,
Anthony Zara, Pap. Epis., his Anatomy of Wit, in four sections, members, subsections, &c., to be read in our libraries.
If any man except against the matter or manner of treating of this my subject, and
will demand a reason of it, I can allege more than one; I write of melancholy, by
being busy to avoid melancholy. -There is no greater cause of melancholy than
idleenessno better ce than usiness      as 50Rhasis holds: and howbeit, stultus labor
est ineptiarum, 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; di'ig^entidi u vitarem torporem feriandi
with Vectius in Macrobius, atq; otium in utile verterem negotium.
51 Simul et jucunda et idonea dicere vite,
Lectorem delectando simul atque monendo.
Poets would profit or delight mankind,
And with the pleasing have th' instructive joined.
Profit and pleasure, then, to mix with art,
T' inform the judgment, nor offend the heart,
Shall gain all votes.
To this end I write, like them, saith Lucian, that "recite to trees, and declaim to
pillars for want of auditors:" as 52 Paulus _Egineta ingenuously confesseth, " not that
anything was unknown or omitted, but to exercise myself,"7 which course if some
took, I think it would be good for their bodies, and much better for their souls; o1
peradventure as others do, for fame, to show myself ( Scire tuurm nihi est, nisi te
scire hoc sciat alter).  I might be of Thucydides' opinion, 53" 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 54ille, impellente genio negotium susceii, this I aimed at; 5 vel ut
lenirem animunm scribendo, to ease my mind by writing; for I had gravidumn cor,
foctum 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, I 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 "melancholy," my
E'geria, or my malus genius? and for that cause, as he that is stung with a scorpion,
1 would expel clavum clavo, Scomfort one sorrow with another, idleness with idleness, ut ex vipera' Theriacum, make an antidote out of that which was the prime
cause of my disease.   Or as he did, of whom 57Felix Plater speaks, that thought he
had some of Aristophanes' frogs in his belly, still crying Breec, ckex, coax, coax,
oop, oop, and for that cause studied physic seven years, and travelled over most part
45 Cum mundus extra se sit, et mente captus sit, et Antimony, &c.  0 Cont. 1. 4, c. 9. Non est
nesciat se languere, ut medelam adhibeat.  46 Sea- cura melior quam labor.  51 Hor. De Arte Poet.
liger, Ep. ad Patisonem. Nihil magis lectorem invitat 52 Non quod de novo quid addere, aut l. veteribus praequam in opinatum argumentum, neque vendibilior merx termissum, sed proprie exercitationis causa.  53 Qui
est quhm petulans liber.  47 Lib. xx. c. 11. Miras novit, neque id quod sentit exprimit, perinde est ac si
sequuntur inscriptionum festivitates.  48 Praefat. nesciret.  54 Jovius Praef. Hist.  56 Erasmus.
Nat. Hist. Patri obstetricem parturicnti filise accersenti 5c Otium otio dolorem dolore sum solatus.  57 Obmoram injicere possunt.  49 Anatomy of Popery, servat. 1. 1.
Anatomy of immortality, Angelus salas, Anatomy of




Democritus to the Reader.                           19
of Europe to ease himself. To do myself good I turned over such physicians as
our libraries would afford, or my 68private friends impart, and have taken this pains.
And why not? Cardan professeth he wrote his book, "De Consolatione" after his
son's death, to comfort himself; so did Tully write of the same subject with like
intent after his daughter' s departure, if it be his at least, or some impostor' s put out
in his name, which Lipsius probably suspects. Concerning myself, I can peradventure affirm with Marius in Sallust, 59" that which others hear or read of, I felt and
practised myself; they get their knowledge by books, I mine by melancholising."
Experto crede Roberto. Something I can speak out of experience, cerumnabilis experientia me docuit; and with her in the poet, 6~Haud ignara mali miseris succurrere
disco; I would help others out of a fellow-feeling; and, as that virtuous lady did
of old, 6"6 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 62 actunz agere, an unnecessary work, cramben
bis coctam apponnere, the same again and again in other words.   To what purpose?
"; 3Nothing is omitted that may well be said," so thought Lucian in the like theme.
How many excellent physicians have written just volumes and elaborate tracts of
this subject?  No news here; that which I have is stolen from    others, 4Dicitque
mihi mea pagina fur es.   If that severe doom of 65Synesius be true, "it is a greater
offence to steal dead men's labours, than their clothes," what shall become of most
writers? I hold up my hand at the bar among others, and am guilty of felony in
this kind, habes confitentem reum, I am content to be pressed with the rest.'Tis
most true, tenet insanabile multos scribendi cacoethes, and 66" there is no end of
writing of books," as the Wise-man found of old, in this 67 scribbling age, especially
wherein 68" the number of books is without number, (as a worthy man saith,) presses
be oppressed," and out of an itching humour that every man hath to show himself,
9desirous of fame and honour (scribimus indocti doctique — ) he will write no
matter what, and scrape together it boots not whence. 70" Bewitched with this
desire of fame, etiam  mediis in morbis, to the disparagement of their health, and
scarce able to hold a pen, they must say something, " 7and get themselves a name,"r
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, apud imperitum vulgus ob ventosce nomen artis, to get a paper-kingdom:
nulla spe qucestus sed ampld famce, in this precipitate, ambitious age, nunc ut est
sceculum, inter immaturam eruditionem, ambitiosum et prceceps (Itis 72 Scaliger's censure); and they that are scarce auditors, vix auditores, must be masters and teachers,
before they be capable and fit hearers. They will rush into all learning, togatam
armatam, divine, human authors, rake over all indexes and pamphlets for notes, as
our merchants do strange havens for traffic, write great tomes, Cum non sint re vera
doctiores, sed loquaciores, whereas they are not thereby better scholars, but greater
praters.  They commonly pretend public good, but as 73Gesner 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 typograp7hi vel ideo scribendum est aliquid ut
se vixisse testentur. As apothecaries we make new mixtures every day, pour out
of one vessel into another; and as those old Romans robbed all the cities of the
world, to set out their bad-sited Rome, 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 graciles alieno adipe suffarciant (so 74Jovius
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,
58 M. Joh. Rous, our Protobib. Oxon. M. Hopper, M. Eunuchi gignunt, steriles pariunt.  68 D. King
Guthridge, &c.  6 Quae illi audire et legere solent, prefat. lect. Jonas, the late right reverend Lord B.
eorurn partim vidi egomet, alia gessi, quam illi literis, of London.  69 Homines famelici gloria ad ostenego militando didici, nune vos existimate facta an tationem eruditionis undique congerunt. Buchananus,
dicta pluris sint.  60Dido Virg. "Taught by that 70 Effacinati etiam laudis amore, &c. Justus Baronius.
Power that pities me, I learn to pity them."  61 Cam- 71 Ex ruinis aliens' existimationis sibi gradum adfamam
de., Ipsa elephantiasi correpta elephantiasis hospicium  struunt.  72 Exercit. 288.  73 Omnes sibi famam
construxit.  62 Iliada post Homerum.  63 Nihil qumrunt et quovis modo in orbem spargi contendunt,
praetermissum quod a quovis dici possit.  64 Mar- ut novae alicujus rei habeantur auctores. Prief. bibli.
tialis.  65 Magis impium mortuorum lucubrationes, oth.  74 Praefat. hist.
quam vestes furari.  6Eccl u. nit, 7, Libros




20                             Democritus to the Reader.
75 Trium literarum homines, all thieves; they pilfer out of old writers to stuff up their
new comments, scrape Ennius dung-hills, and out of 76Democritus pit, as I have
done.   By which means it comes to pass, 77" that not only libraries and shops are
full of our putrid papers, but every close-stool and jakes, Scribunt carmina quce
legunt cacantes; they serve to put under pies, to 78lap spice in, and keep roast-meat
from  burning.   "With us in France," saith 79Scaliger, " every man hath liberty to
write, but few ability. SHeretofore learning was graced by judicious scholars, but
now noble sciences are vilified by base and illiterate scribblers," that either write
for vain-glory, need, to get money, or as Parasites to flatter and collogue with some
great men, they put out 8 burras, quisquiliasque ineptiasque.      S2Amongst so many
thousand authors you shall scarce find one, by reading of whom you shall be any
whit better, but rather much worse, quibus inficitur potiis, quami perficitur, by which
he is rather infected than any way perfected.
83 ---  Qui talia legit,
Quid didicit tandem, quid scit nisi somnia, nugas?
So that oftentimes it falls out (which Callimachus taxed of old) a great book is a
great mischief.   s4Cardan finds fault with Frenchmen and Germans, for their scribbling to no purpose, non inquit ab edendo deterreo, 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; 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?     865 He must have a barren wit, that in this scribbling age can forge nothing.    6 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.
87 Et quodcunque semel chartis illeverit, omnes  What once is said and writ, all men must know
Gestiet a furno redeuntes scire lacuque,   Old wives and children as they come and go.
Et pueros et anus —
" What a company of poets hath this year brought out," as Pliny complains to
Sossius Sinesius.    S'4 This April every day some or other have recited."       What a
catalogue of new books all this year, all this age (I say), have our Frankfort Marts,
our domestic Marts brought out?       Twice a year, 894 Proferunt se nova ingenia et
ostentant, we stretch our wits out, and set them    to sale, magno conatu nihil agimus.
So that which 90Gesner much desires, if a speedy reformation be not had, by some
Prince's Edicts and grave Supervisors, to restrain this liberty, it will run on in infinitumz.  Quis tam    avidus librorum helluo, who can read them?         As already, we
shall have a vast Chaos and confusion of books, we are91 oppressed with them, 92 our
eyes ache with reading, our fingers with turning. For my part I am one of the
number, nos numerus sumus, (we are mere cyphers): I do not deny it, I have only
this of Macrobius to say for myself, Omne meum, nihil meum, jtis all mine, and none
mine.   As a good housewife out of divers fleeces weaves one piece of cloth, a bee
gathers wax and honey out of many flowers, and makes a new bundle of all, Floriferis ut apes in saltibus omnzia libant, I have laboriously 3 collected this Cento out of
divers writers, and that sine injurid, I have wronged no authors, but given every
man his own; which "4lHierom so much commends in Nepotian; he stole not whole
verses, pages, tracts, as some do now-a-days, concealing their authors' names, but
still said this was Cyprian's, that Lactantius, that Hilarius, 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
75 Plautus.   76 E Democriti puteo.  77 Non mense Aprili nullus fere dies quo non aliquis recitavit.
tam refertae bibliotheca quam cloaca.  78 Et quic- 89 Idem.  90 Principibus et doctoribus deliberandum
quid cartis amicitur ineptis.  73Epist. ad Petas. relinquo, ut arguantur auctoruin furta et milies repein regno Franciae omnibus scribendi datur libertas, tita tollantur, et temere scribendi libido coerceatur,
paucis facultas.   801im literae ob homines in aliter in infinitum progressura.  91 Onerabuntur
precio, nuns sordent ob homines.  81 Ans. pac. ingenia, nemo legendis sufficit.  92 Libris obruimur,
2lInter tot mille volumina vix unus a cujus lectione oculi legendo, manus volitando dolent. Fain. Strada
quis melior evadat, immo potius non pejor.  s' Palin- Momo. Lucretius.  93 Quicquid ubique bene dictum
genius. What does any one, who reads such works, facio meum, et illud nunc meis ad compendium, nunc
learn or know but dreams and trifling things.  e4 Lib. ad fidem et auctoritatem alienis exprimo verbis, omnes
5. de Sap.    85 Sterile oportet esse ingenium quod auctores meos clientes esse arbitror, &c. Sarisburiin hoc scripturientum pruritus, &c.  86 Cardan, ensis ad Polycrat. prol.  9i In Epitaph. Nep. illld
1praef. ad Consol.  87 Hor. lib. 1, sat. 4.  88 Epist. Cyp. hoc Lact. illud Hilar. est, ita Victorinus, in hunc
lib. 1. Magnum poetarum proventum annus hic attulit, modum loquutus est Arnobius, &c,




Demnocritus to the Reader.                         21
to their affected fine style, I must and will use) sumpsi, non suripui; and what Varro,
lib. 6. de re rust. speaks of bees, minime maleficce nullius opus vellicantes faciunt
deterius, I can say of myself, Whom   have I injured?  The matter is theirs most
part, and yet mine, apparet unde sumptum sit. (which Seneca approves), aliud tamen
qucm unde sumoptum sit apparet, which nature doth with the aliment oE our bodies
incorporate, digest, assimilate, I do concoquere quod hausi, dispose of what I take.
I make them pay tribute, to set out this my Maceronicon, the method only is mine
own, I must usurp that of 95 Wecker e Ter. nilil dictum quod non dictum prius,
methodus sola artficem ostendit, we can say nothing but what hath been said, the
composition and method is ours only, and shows a scholar.   Oribasius, AEsius, Avi.
cenna, have all out of Galen, but to their own method, diverso stilo, non diversd fide.
Our poets steal from Homer; he spews, saith 2Elian, they lick it up.  Divines use
Austin's words verbatim still, and our story-dressers do as much; he that comes last
is commonly best,
-     -donec quid grandius etas
Postera sorsque ferat melior. ---
Though there were many giants of old in Physic and Philosophy, yet I say with
97Didacus 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 tlian my predecessors; and
it is no greater prejudice for me to indite after others, than for AElianus Montaltus,
that famous physician, to write de morbis capitis after Jason Pratensis, Heurnius,
Hildesheim, &c., many horses to run in a race, one logician, one rhetorician, after
another.  Oppose then what thou wilt,
Allatres licet usque nos et usque
Et gannitibus improbis lacessas.
I solve it thus.  And for those other faults of barbarism, S 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 yield it, I desire thee not to lose time in
perusing so vain a subject, I should be peradventure loth myself to read him or thee
so writing;'tis not operce pretium. All I say is this, that I have 3precedents for it,
which Isocrates calls perfugium iis qui peccant, others as absurd, vain, idle, illiterate,
&c. J.onnulli alii idem fJcerunt; others have done as much, it may be more, and
perhaps thou thyself, dAovimus et qui te, &c. We have all our faults; scimus, et
]hanc, venicam, &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.
Nasutus cis usque licet, sis denique nasus:  ert thou all scoffs and flots, a very Momus
Non potes in n1gas dicere plura measT, Than we ourselves, thou canst not say worse of us.
Ipse ego quhm 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, 1 will not derogate.  Primus vestrum non sum, nec imus, I am none of the
best, I am none of the meanest of you. As I am an inch, or so many feet, so many
parasangs, after him or him, I may be peradventure an ace before thee. Be it therefore as it is, well or ill, I have essayed, put myself upon the stage; I must abide the
censure, I may not escape it. It is most true, stylus virum arguit, our style bewrays
us, and as 2hunters find their game by the trace, so is a man's genius descried by
his works, lMultb meolits ex sermone qucm   lineamentis, de moribus hominum judicamus; it was old Cato's rule.  I have laid myself open (I know it) in this treatise,
turned mine inside outward: I shall be censured, I doubt not; for, to say truth with
Erasmus, nihil morosius hominum judiciis, there is nought so peevish as men's judg95PrWef. ad Syntax. med.  9 Until a later age and apes. Lipsius adversus dialogist.  99Uno absurdo
a happier lot produce something more truly grand. dato mille sequuntur.  100 Non dubito multos lec97 In Luc. 10. tom. 2.  Pigrnei Gigantum humeris tores hic fore stultos.  1 Martial, 13, 2.  2 Ut
impositi plusquam ipsi Gigantes vident.  98 Nee venatores feram 6 vestigio impresso, virum scriptiunaranearum textus ideo melior quia ex se fila gignuntur, culi. Lips.
nec noster ideo vilior, quia ex alienis libamus ut




22                         Democritus to the Reader.
ments; yet this is some comfort, ut palata, sic judicia, our censures are as various
as our palates.
8 Tres mihi conviv.e prope dissentire videntur,  Three guests I have, dissenting at my feast
Poscentes vario multum diversa palato, &c.  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 lectoris habent sua fata libelli. That which is most pleasing
to one is amaracum sui, most harsh to another.   Quot homines, tot sententice, so
many men, so many minds: that which thou condemnest he commends.       4 Quod
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
6 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, 6si
quid forsan omissum,.quod is animo conceperit, si quce dictio, &c. If aught be omitted, or added, which he likes, or dislikes, thou art mancipium paucce 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.
7 Facilia sic putant omnes quce jam facta, nec de salebris cogitant, ubi via strata; so
men are valued, their labours vilified by fellows of no worth themselves, as things
of nought, who could not have done as much.     Unusquisque abundat sensu suo,
every man abounds in his own sense; and whilst each particular party is so affected,
how should one please all?
8Quid dem. quid non dem  Renuis tu quod jubet ille.
--     What courses must I chuse t
What not What both would order you refuse.
How shal I hope to express myself to each man's humour and 9 conceit, or to give
satisfaction to all? Some understand too little, some too much, qui similiter in
legendos libros, atque in salutandos homines irruunt, non cogitantes quales, sed quibus
vestibus induti sint, as t1Austin observes, not regarding what, but who write, " orexin
habet auctores 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'2Baronius 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 me forsan, quicquid est,
omni contemptu contemptius 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,
13 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'1 Plinius Secundus to Trajan will prove true, " Every man's witty
labour takes not, except the matter, subject, occasion, and some commending favourite happen to it.'" [f I be taxed, exploded by thee and some such, I shall haply be
approved and commended by others, and so have been (Expertus loquor), and may
truly say with 5 Jovius in like case, (absit verbo jactantia) heroum quorundam, pontificum, et virorum nobilium familiaritatem et amicitiam, gratasque gratias, et multorum 16 bene laudatorum laudes sum inde promeritus, as I have been honoured by
some worthy men, so have 1 been vilified by others, and shall be. At the first publishing of this book, (which 1 Probus of Persius satires), editum librum continu6
mirari homines, atque avide deripere cceperunt, I may in some sort apply to this my
work. The first, second, and third edition were suddenly gone, eagerly read, and,
as I have said, not so much approved by some, as scornfully rejected by others.
s Hor.  4 Hor.  5 Antwerp. fol. 1607.  6 Mu- dotem ex amplitudine redituum sordide demetitur.
retus.  7 Lipsius.  8 Hor.'   Fieri non po-  I Erasm. dial.  14Epist. lib. 6.  Cujusque ingetest, ut quod quisque cogitat, dicat unus. Muretus. nium non statim emergit, nisi materime fautor, occasio,
0 Lib. 1. de ord., cap. 11.  11 Erasmus.  2aAn- commendatorque contingat. "1 Praef. hist.  a Launal. Tom. 3. ad annum 360. Est porcus ille qui sacer- dari a laudato laus est.  17 Vit. Persii.




Democritus to the Reader.                           23
But it was Democritus his fortune, Idem admirationi et s8 rrsioni habitus.'Twas
Seneca's fate, that superintendent of wit, learning, judgment,'9 ad stuporem doctus,
the best of Greek and Latin writers, in Plutarch's opinion; that renowned corrector of vice,s" as 20Fabius terms him, "and painful omniscious philosopher, that writ
so excellently and admirably well," could not please all parties, or escape censure.
How is he vilified by 21 Caligula, Agellius, Fabius, and Lispsius himself, his chief
propugner?   In eo pleraque pernitiosa, saith the same Fabius, many childish tracts
and sentences he hath, sermo illaboratus, too negligent often and remiss, as Agellius
observes, oratio vulgaris et protrita, dicaces et ineptc, sententice, eruditio plebeia,
an homely shallow writer as he is. In partibus spinas etfastidia habet, saith 2 Lipsius; and, as in all his other works, so especially in his epistles, alice in argutiis et
ineptiis occupantur, intricatus alicubi, et parum  compositus, sine copia rerum  hoc
fecit, he jumbles up many things together immethodically, after the Stoics' fashion,
parum ordinavit, multa accumulavit, &c.   If Seneca be thus lashed, and many famous
men that I could name, what shall I expect? How shall I that am vix umbra tanti
philosophi, hope to please?  " No man so absolute (23 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; 24 Yon ego ventosce venor suifragia
plebis; again, non sum adeo informis, I would not be' vilified.
2asl-audatus abunde,
Non fastiditus si tibi, lector, ero.
I fear good men's censures, and to their favourable acceptance I submit my labours,
27 --- et linguas mancipiorum
Contemno.
As the barking of a dog, I securely contemn those malicious and scurrile obloquies,
flouts, calumnies of railers and detractors; I scorn the rest.  What therefore I have
said, pro tenuitate med, 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 Minervce, but to have exposed this
more contract in Latin, if I could have got it printed.   Any scurrile pamphlet is
welcome to our mercenary stationers in English; they print all,
---  cuduntque libellos
In quorum foliis vix simia nuda cacaret;
But in Latin they will not deal; which is one of the reasons 28 Nicholas Car, in his
oration of the paucity of English writers, gives, that so many flourishing wits are
smothered in oblivion, lie dead and buried in this our nation.   Another main fault
is, that I have not revised the copy, and amended the style, which now flows remissly,
as it was first conceived; but my leisure would not permit; Feci nec quod potui, nec
quod volui, I confess it is neither as I would, nor as it should be.
2 Cim relego scripsisse pudet, quia plurima cerno  When I peruse this tract which I have writ,
Me quoque quee fuerant judice digna lini.  I  I am abash'd, and msuch I hold unfit.
Et quod gravissimum, in the matter itself, many things I disallow at this present,
which when I writ, 3O JPon eadem est cetas, non mens; I would willingly retract much,
&c., but'tis too late, I can only crave pardon now for what is amiss.
I might indeed, (had I wisely done) observed that precept of the poet, --   nonumque prematur in annum, and have taken more care: or, as Alexander the physician
would have done by lapis lazuli, fifty times washed before it be used, I should have
revised, corrected and amended this tract; but I had not (as I said) that happy leisure,
no amanuenses or assistants.   Pancrates -in'lLucian, wanting a servant as he went
from Memphis to Coptus in Egypt, took a door bar, and after some superstitious
18 AMinuit praesentia famam.  19 Lipsius Judic. de turpe fiigide laudari ac insectanter vituperari. PhaSeneca.'o Lib. 10. Plurimum studii, multam  vorinus A. Gel. lib. 19, cap. 2.  2 Ovid, trist. 11.
rerum cognitionem, omneln studiorum materiam, &c. eleg. 6.  27 Juven. sat. 5.  28Aut artis inscii
multa in eo probanda, multa admiranda.  21 Suet. aut qnusstui magis quam literis student. hab. Cantab.
Arena sine calce.  22 Introduct. ad Sen.  23 Ju  et Lond. Excus. 1976.  20 Ovid. de pont. Eleg. 1. 6.
die. de Sen. Vix aliquis tam absolutus, ut alteri per 30IHor.  1 Tom. 3. Philopseud. accepto pessulo,
omnnia satisfaciat, nisi longa temporis praescriptio, se- quum carmen quoddam dixisset, effecit ut an!1)ula4ret
mota judicandi libertate, religione quadam animos aquam hauriret, urnam pararet, &c,
occupant.    24 Hor. Ep. 1, lib. 19.  25 Eque




24                           Democritus to the Reader.
words pronounced (Eucrates the relator was then present) made it stand up like a
serving-man, fetch him water, turn the spit, serve in supper, and what work he would
besides; and when he had done that service he desired, turned his man to a stick
again. I have no such skill to make new men at my pleasure, or means to hire
them; no whistle to call like the master of a ship, and bid them run, &c. I have
no such authority, no such benefactors, as that noble 32Ambrosius 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 33I 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 all affectation',if big words, fustian
phrases, jingling terms, tropes, strong lines, that like 34Acesta's arrows caught fire as
they flew, strains of wit, brave heats, elogies, hyperbolical exornations, elegancies,
&c., which many so much affect.    I am 35aquce potor, drink no wine at all, which
so much improves our modern wits, a loose, plain, rude writer, jicum, voco Jicum et
ligonem ligonem, and as free, as loose, idem calamo quod in mente, 3 I call a spade a
spade, animis hcec scribo, non auribus, I respect matter not words; remembering that
of Cardan, verba propter res, non respropter verba: and seeking with Seneca, quid
scribam, non quemadmodum, rather what than how to write: for as Philo thinks, 37 He
that is conversant about matter, neglects wxords, and those that excel in this art of
speaking, have no profound learning,
38 Verba nitent phaleris, at nullus verba medullas
Intus habentBesides, it was the observation of that wise Seneca, s3  when you see a fellow careful
about his words, and neat in his speech, know this for a certainty, that man's mind
is busied about toys, there's no solidity in him.  J'on est ornamentum virile concinnitas: as he said of a nightingale, vox es, prceterea nihil, &c.  I am therefore in this
point a professed disciple of 40Apollonius a scholar of Socrates, I neglect phrases,
aind labour wholly to inform  my reader's understanding, not to please his ear;'tis
not my study or intent to compose neatly, which anorator requires, but to express
myself readily and plainly as it happens. So that as a river runs sometimes precipitate and swift, then dull and slow; now direct, then per ambages; now deep, then
shallow; now muddy, then clear; now broad, then narrow; doth my style flow:
now serious, then light; now    comical, then satirical; now  more elaborate, then
remiss, as the present subject required, or as at that time I was affected. And if
thou vouchsafe to read this treatise, it shall seem  no otherwise to thee, than the
way to an ordinary traveller, sometimes fair, sometimes foul; here champaign, there
inclosed; barren in one place, better soil in another: by woods, groves, hills, dales,
plains, &c.  I shall lead thee per ardua montium, et lubrica valliumn et roscida
cespitum, et 4'glebosa camporum, 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, Jihil perfectum, aut d singulari consummatum industrid, no man can observe
all, much is defective no doubt, may be justly taxed, altered, and avoided in Galen,
Aristotle, those great masters.  Boni venatoris (42 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, JVon hic sulcos ducimus, non hoc pulvere desudamus,
I aml but a smatterer, I confess, a stranger, 43here 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
3'2 Eusebius, eccles. hist. lib. 6.  33 Stans pede in Epist. lib. 1. 21.  40 Philostratus, lib. 8. vit. Apol.
uno, as he made verses.  31 Virg.  36 Non eadem  Negligehat oratoriam facultatem, et penitus aspernaA summpio expectes, minimoque poeta.  36 Stylus batur ejus professores, quod linguam duntaxat, non
hic nullus, praeter parrhesiam.  37 Qui rebus se autem mentem redderent eruditiorem.  41 Ilie enim,
exercet, verba negligit, et qui callet artern dicendi, quod Seneca de Ponto, bos herbam, ciconia larisain,
nullam disciplinam habet recognitam.  38 Palin- canis leporem, virgo florem legat.  42 Pet. Nannius
genius. Words may be resplendent with ornament, not. in Hor.  43 Non hic colonus domicilium habeo,
but they contain no marrow within.  Iq Cujuscun- sed topiarii in morem, hine inde florein vellico, ut caque orationem vides politam et sollicitam, scito ani- nis Nilum lambens.
mum in pusilis occupatum, in scriptis nil solidurn.




Democritus to the Reader.                           25
he hath done in Cardan's subleties, as many notable errors as 44Gul Laurembergius, a
late professor of Rostocke, discovers in that anatomy of Laurentius, 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 laboris
opus, so difficult and tedious, that as carpenters do find out of experience,'tis much
better build a new sometimes, than repair an old house; I could as soon write as
much more, as alter that which is written. If aught therefore be amiss (as I grant
there is), I require a fiiendly admonition, no bitter invective, 4Sint musis socii Charites,
Furia omnis abesto, otherwise, as in ordinary controversies, funem contentionis nectamus, sed cui bono?    We may contend, and likely misuse each other, but to what
purpose?  We are both scholars, say,
46 — Arcades ambo                        Both young Arcadians, both alike inspir'd
Et Cantare pares, et respondere parati.  To sing and answer as the song requir'd.
If we do wrangle, what shall we get by it?    Trouble and wrong ourselves, make
sport to others. If I be convict of an error, I will yield, I will amend. Si quid
bonis moribus, si quid veritati dissentaneum, in sacris vel humanis literis a me dictum
sit, id nec dictum esto. In the mean time I require a favourable censure of all faults
omitted, harsh compositions, pleonasms of words, tautological repetitions (though
Seneca bear me out, nunquam nimis dicitur, quod nunquam satis dicitur) perturbations
of tenses, numbers, printers' faults, &c.  My translations are sometimes rather paraphrases than interpretations, non ad verbum, but as an author, I use more liberty,
and that's only taken which was to my purpose. Quotations are often inserted in
the text, which makes the style more harsh, or in the margin as it happened. Greek
authors, Plato, Plutarch, Athenaeus, &c., I have cited out of their interpreters, because
the original was not so ready. I have mingled sacra prophanis, but I hope not prophaned, and in repetition of authors' names, ranked them per accidens, not according
to chronology; sometimes Neotericks before Ancients, as my memory suggested.
Some things are here altered, expunged in this sixth edition, others amended, much
added, because many good 47authors in all kinds are come to my hands since, and
jtis no prejudice, no such indecorum, or oversight.
48 Nunquam ita quicquam bene subductA ratione ad vitam fuit,
Quin res, etas, usus, semper aliquid apportent novi,
Aliquid moneant, ut illa quae scire te credas, nescias,
Et quae tibi putaris prima, in exercendo ut repudias.
Ne'er was ought yet at first contriv'd so fit,
But use, age, or something would alter it;
Advise thee better, and, upon peruse,
Make thee not say, and what thou tak'st refuse.
But I am now resolved never to put this treatise out again,.JVe 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,
49 Tantumne est ab re tu. otii tibi,
Aliena ut cures, eaque nihil quae ad te attinent.
Which Menedemus objected to Chremes; have I so much leisure, or little business
of mine own, as to look after other men's matters which concern me not?      What
have I to do with physic?   Quod medicorumn est promittant medici.  The 50Lacedemonians were once in counsel about state-matters, a debauched fellow spake excellent
well, and to the purpose, his speech was generally approved: a grave senator steps
up, and by all means would have it repealed, though good, because dehonestabatur
pessimo auctore, it had no better an author; let some good man relate the same, and
then it should pass.  This counsel was embraced, factum est, and it was registered
forthwith, Et sic bona sententia mansit, maius auctor mutatus est. Thou sayest as
much of me, stomachosus as thou art, and grantest, peradventure, this which I have
written in physic, not to be amiss, had another done it, a professed physician, or so,.
but why should I meddle with this tract? Hear me speak. There be many other
subjects, I do easily grant, both in humanity and divinity, fit to be treated of, of
which had I written ad ostentationem only, to show myself, I should have rather
chosen, and in which I have been more conversant, I could have more willingly
44 Supra his mille notabiles errores Laurentii de- Adelph.  49Heaut. Act 1. seen. 1.  60 Gellius.
inonstravi, &c.  45 Philo de Con.  46 Virg. lib. 18, cap. 3.
47 Franbesarius, Sennertus, Ferandus, &c.  48 Ter.
4                                c




26                           Democritus to the Reader.
luxuriated, and better satisfied myself and others; but that at this time I was fatally
driven upon this rock of melancholy, and carried away by this by-stream, which, as a
rillet, is deducted from the main channel of my studies, in which I have pleased and
busied myself at idle hours, as a subject most necessary and commodious. 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 greiat
need.  For had I written positively, there be so many books in that kind, so many
commentators, 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, s      lis litenm
generat, one begets another, so many duplications, triplications, and swarms of questions.  In sacro bello hoc quod stili mucrone agitur, that having once begun, I should
never make an end. One had much better, as 52Alexander, the sixth pope, long since
observed, provoke a great prince than a begging friar, a Jesuit, or a seminary priest,
I will add, for inexpugnabile genus hoc hominurnm they are an irrefragable society,
they must and will have the last word; and that with such eagerness, impudence,
abominable lying, falsifying, and bitterness in their questions they proceed, that as
he 53 said, furorne ccecuss an rapit vis acrior, an culpa, responsum date?  Blind fury,
or error, or rashness, or what it is that eggs them, 1 know not, I am sure many times,
which   4 Austin perceived long since, tempestate contentionis, serenitas charitatis
obnubilatur, 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 55Fabius said, " It had been much better for some of them to have
been born dumb, and altogether illiterate, than so far to dote to their own destruction.
At melius fuerat non scribere, namque tacere5
Tutum semper erit, —Tis a general fault, so Severinus the Dane complains 57in physic, " unhappy men as
we are, we spend our days in unprofitable questions and disputations," intricate
subtleties, de land caprina about moonshine in the water, "leaving in the mean time
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, JVe sutor ultra crepidam, and find
himself grieved that I have intruded into his profession, I will 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 (Crusianus, but corruptly, Trithemius
calls him) 5" because he was not fortunate in his practice, forsook his profession,
and writ afterwards in divinity.'"  Marcilius Ficinus was semel et simul; a priest
and a physician at once, and 59T. Linacer in his old age took orders. The Jesuits
profess both at this time, divers of them permissu superiorum, chirurgeons, panders,
bawds, and midwives, &c. Many poor country-vicars, for want of other means, are
driven to their shifts; to turn mountebanks, quacksalvers, empirics, and if our
51 Et inde catena qusedam fit, qume hasredes etiam ibus ac disceptationibus vitam traducimus, naturae
ligat. Cardan. Hensius.  52 Malle se bellum cum  principes thesauros, in quibus gravissimea morborum
magno principe gerere, quanm cum uno ex fratrum medicinte collocatas sunt, interim intactos relinquimus.
niendicantium ordine.  53 Hor. epod. lib. od. 7. Nec ipsi solum relinquimus, sed et alios prohibemus,
64 Epist. 86, ad Casulam presb.  56 Lib. 12, cap. 1. impedimus, condeinnamus, ludibriisque afficimus.
Mutos nasci, et omni scientia egere satins fuisset, 68 Quod in praxi minime fortunatus esset, medicinam
quaxn sic in propriam perniciem insanire.  56 But reliquit et ordinibus initiatus in Theologia postmodum
it would be better not to write, for silence is the safer scripsit. Gesner Bibliotheca.  59 P. Jovius. f
course.   57 lifelix mortaltas inutilibus quastion



Democritus to the Reader.                         27
greedy patrons hold us to such hard conditions, as commonly they do, they will
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 Georgius Braunus, and Hieronymus
Hemingius, those two learned divines; who (to borrow a line or two of mine 60elder
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 theatrum genealogicum.Y   Or else I can excuse my stldies' with
61 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 agreement 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 animam, as 6 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 spiritual as a corporal cure, I could not find a fitter task
to busy myself about, a more apposite theme, so necessary, so commodious, and
generally concerning all sorts of men, that should so equally participate of both, and
require a whole physician. A divine in this compound mixed malady can do little
alone, a physician in some" kinds of melancholy much less, both make an absolute
cure.
63Alterius sic altera poscit opem.      --    when in friendship joined
I *|   A mutual succour in each other find.
And Itis 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 64Beroaldus, non sum medicus, nec medicina  prorsus expers, in
the theory of physic I have taken some pains, not with an intent to practice, but to
satisfy myself, which was a cause likewise of the first undertaking of this subject.
If these reasons do not satisfy thee, good reader, as Alexander Munificus that
bountiful prelate, sometimes bishop of Lincoln, when he had built six castles, ad
invidiam operis eluendam, saith 65Mr. Camden, 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 Devises), 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 hereafter 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 aright, 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 all out as good a discovery as that
hungry 66Spaniard'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 Kalender. I am so affected for my part, and hope as 67Theophrastus did
60 M. W. Burton, preface to his description of Leices- lam, duo instituit ccenobia, et collegis religiosis impletershire, printed at London by W. Jaggard, for J. vit.  66 Ferdinando de Quir. anno 1612. AmsterWhite, 1622.  61 In Hygiasticon, neque enim hec dami impress.  67 Prmfat. ad Characteres: Spero
tractatio aliena videri debet a theologo, &c. agitur de enim (0 Policies) libros nostros meliores inde futuros,
morbo aninee.   62D. Clayton in comitiis, anno quod istiusmodi memorite mandata reliquerimnus, ex
1621. 6e31or.  4Lib. de pestil.  6In Newark preceptis et exemplis nostris ad vitam accomimodatis,
in Nottinghamshire. Cum duo edificasset castella, ad nt se iide corrigant.
tollendam structionis invidiam, et expiandam macu



28                          Democritus to the Reader.
by his characters, "That our posterity, 0 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 actually
melancholy, that he read not the 68symptoms or prognostics in this following tract,
lest by applying that which he reads to himself, aggravating, appropriating things
generally spoken, to his own person (as melancholy men for the most part do) he
trouble or hurt himself, and get in conclusion more harm than good. I advise them
therefore warily to peruse that tract, Lapides loquitur (so said 69Agrippa de occ. Phil.)
et caveant lectores ne cerebrum iis 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 70Cyprian adviseth Donat, " supposing himself to be transported to the top of some high mountain, 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 Rome; and if thou
shalt either conceive, or climb to see, thou shalt soon perceive that all the world is
mad, that it is melancholy, dotes; that it is (which Epichthonius Cosmopolites expressed not many years since in a map) made like a fool's head (with that motto, Caput helleboro dignum) a crazed head, cavea stultorum, a fools paradise, or as Apollonius, a common prison of gulls, cheaters, flatterers, &c. and needs to be reformed.
Strabo in the ninth book of his geography, compares Greece to the picture of a man,
which comparison of his, Nic. Gerbelius in his exposition of Sophianus' map, approves; the breast lies open from those Acroceraunian hills in Epirus, to the Sunian
promontory in Attica; Pagae and Magaera are the two shoulders; that Isthmus of
Corinth the neck; and Peloponnesus the head.     If this allusion hold,'tis sure a
mad head; Morea may be Moria; and to speak what I think, the inhabitants of
modern Greece swerve as much from reason and true religion at this day, as that
Morea doth from the picture of a man. Examine the rest in like sort, and you shall
find that kingdoms and provinces are melancholy, cities and families, all creatures,
vegetal, sensible, and rational, that all sorts, sects, ages, conditions, are out of tune,
as in Cebes' table, omnes errorem bibunt, 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 71Seneca, 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, melancholy, mad? —72 Qui nil molitur inepte, who, is not brain-sick? Folly,
melancholy, madness, are but one disease, Delirium is a common name to all. Alexander, Gordonius, Jason Pratensis, Savanarola, Guianerius, Montaltus, confound them
as differing secundum magis et minus; so doth David, Psal. xxxvii. 5. " I said
unto the fools, deal not so madly," and'twas an old Stoical paradox, omnes stultos
insanire, "all fools are mad, though some madder than others. And who is not a
fool, who is free from melancholy?  Who is not touched more or less in habit or
disposition? If in disposition, " ill dispositions beget habits, if they persevere," saith
74 Plutarch, habits either are, or turn to diseases.'Tis the same which Tully maintains in the second of his Tusculans, omnium insipientum animi in morbo sunt, et perturbatorum, fools are sick, and all that are troubled in mind: for what is sickness,
but as 75Gregory Tholosanus defines it, 4 "A dissolution or perturbation of the bodily
league, which health combines:" and who is not sick, or ill-disposed? in whom doth
6, Part 1. sect. 3.  69 Prcef. lectori.  70 Ep. 2.! Satyra 3. Damasippus Stoicus probat omnes stultos
1. 2. ad Donatum. Paulisper te crede subduciin ardui insanire.  74Tol. 2. sympos. lib. 5. c. 6. Animi
montis verticemn celsiorem, speculare inde rerum ja- affectiones, si diutius inhoereant, pravos generant hacentium facies, et oculis in diversa porrectis, fluctu- bitus.  7s Lib.'28, cap. 1. Synt. art. mir. Morbus
antis mundi turbines intuere, jam simul aut ridebis nihil est aliud quam dissolutio qutedam ac perturbatio
aut misereberis, &c.  71 Controv. 1. 2. cont. 7. et fcederis in corpore existentis, sicut et sanitas est con1. 6. cont.  72-Horatius.  3Idem, Hor. 1. 2. sentientis bene corporis consummatio quedam.




Democritus to the Reader.                       29
not passion, anger, envy, discontent, fear and sorrow reign? Who labours not of this
disease? Give me but a little leave, and you shall see by what testimonies, confessions, arguments, I will evince it, that most men are mad, that they had as much
need to go a pilgrimage to the Anticyrae (as in 76Strabo'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, madness and folly,"'
&c. And- ver. 23: " All his days are sorrow, his travel grief, and his heart taketh
no rest in the night." So that take melancholy in what sense you will, properly
or improperly, in disposition or habit, for pleasure or for pain, dotage, discontent,
fear, sorrow, madness, for part, or all, truly, or metaphorically,'tis all one. Laughter itself is madness according to Solomon, and as St. Paul hath it, " Worldly sorrow
brings death."  " The hearts of the sons of men are evil, and madness is in their
hearts while they live," Eccl. ix. 3. " Wise men themselves are no better." Eccl. i.
18. " In the multitude of wisdom  is much grief, and he that increaseth wisdom
increaseth sorrow," chap. ii. 17. He hated life itself, nothing pleased him: he hated
his labour, all, as 77 he concludes, is " sorrow, grief, vanity, vexation of spirit."  And
though he were the wisest man in the world, sanctuarium sapientice, and had wisdom
in abundance, he will not vindicate himself, or justify his own actions. "Surely I
am more foolish than any man, and have not the understanding 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. xciii.; 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. ix. 21. "I would you would suffer
a little my foolishness, I speak foolishly."  " The whole head is sick," saith Esay,
6 and the heart is heavy,:" cap. i. 5. And makes lighter of them than of oxen and
assess "the ox knows his owner," &c.: read Deut. xxxii. 6; Jer. iv.; Amos, iii. 1;
Ephes. v. 6. " Be not mad, be not deceived, foolish Galatians, who hath bewitched
you?"  How often are 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 actions.
I know that we think far otherwise, and hold them most part wise men that are
in authority, princes, magistrates, 8 rich men, they are wise men born, all politicians
and statesmen must needs be so, for who dare speak against them? And on the
other, so corrupt is our judgment, we esteem wise and honest men fools. Which
Democritus well signified in an epistle of his to Hippocrates: 7 the 4 Abderites
account virtue madness," and so do most men living. Shall I tell you the reason of
it?  o8 Fortune and Virtue, Wisdom and Folly, their seconds, upon a time contended
in the Olympics; every man thought that Fortune and Folly would have the worst,
and pitied their cases; but it fell out otherwise. Fortune was blind and cared not
where she stroke, nor whom, without laws, Jiudabatarum instar, &c. Folly, rash
and inconsiderate, esteemed as little what she said or did. Virtue and Wisdom gave
81 place, were hissed out, and exploded by the common people; Folly and Fortune
admired, and so are all their followers ever since: knaves and fools commonly fare
and deserve 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 madman. 8 Elisha and
the rest were no otherwise esteemed. David was derided of the common people,
Ps. ix. 7, 4 I am become a monster to many."  And generally we are accounted fools
for Christ, 1 Cor. xiv. " We fools thought his life madness, and his end without
honour,li Wisd. v. 4. Christ and his Apostles were censured in like sort, John x.;'6m Lib. 9. Geogr. Plures olim gentes navigabant illuc stultitiam. Sed printer expectationem res evenit, Ausanitatis causa.  77Eccles. i. 24.  78 Jure heredi-  dax  stultitia in  earn  irruit, &c. ilia  cedit irrisa, et
tario sapere jubentur. Euphormio Satyr.  79Apud pinres hint habet sectatores stultitia.  81 Non est
quos virtus, insania et furor esse dicitur.  so al- respondendum stulto secundum stultitiam.  s8 2
cagninus Apol. oones mirabantur, putantes illisam iri Reg. 7.
c2




30                          JlDemocritus to the Reader.
Mark iii.; Acts xxvi.   And so were all Christians in s3 Pliny's time, fuerunt et alit
similis dementiea, &c. And called not long after, 4 Vesanice sectatores, eversores hominum, polluti novatores, fanatici, canes, maletci, venefici, Galilcei homunciones, &c.'Tis an ordinary thing with us, to account honest, devout, orthodox, divine, religious,
plain-dealing 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 apprehlendere, leges, mores, consuetudines recte observare, candide laudare, fortiter defendere, sententias amplecti, dubitare de nullus, credere omnia, accipere omnia, nihil reprehendere, cceteraque quce
promotionem ferunt et securitatem, quce sine ambage foelicem, reddunt hominem, et
vere sapientem apud nos; that cannot temporise as other men do, S hand and take
bribes, &c. but fear God, and make a conscience of their doings.       But the Holy
Ghost that knows better how to judge, he calls them fools. " The fool hath said
in his heart," Psal. liii. 1.  " And their ways utter their folly," Psal. xlix. 14. " 6 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, 7 Plato and sSXenophon, so much extol and magnify with
those honourable titles, "best and wisest of all mortal men, the happiest, and
most just;" and as    9 Alcibiades incomparably commends 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, nemo 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, Ethiopian Gymnosophist, Magi of the Persians, Apollonius, of whom
Philostratus, NJon doctus, sed natus sapiens, wise from his cradle, Eoicurus so much
admired by his scholar Lucretius:
Qui genus humanum ingenio superavit, et omnes  Whose wit excell'd the wits of men as far,
Perstrinxit stellas exortus ut eetherius sol.  As the sun rising doth obscure a star,
Or that so much renowned Empedocles,
0s Ut vix humana videatur stirpe creatus.
All those of whom we read such "9 hyperbolical eulogiums, as of Aristotle, that he
was wisdom itself in the abstract, 92a miracle of nature, breathing libraries, as Eunapius of Longinus, lights of nature, giants for wit, quintessence of wit, divine spirits,
eagles in the clouds, fallen from heaven, gods, spirits, lamps of the world, dictators,
AVulla ferant talem secla futura virum: monarchs, miracles, superintendents of wit
and learning, oceanus, phcenix, atlas, monstrum, portentum    hominis, orbis universi
musceum, ultimus humanac naturte eonatus, naturce maritus,
— meritb cui doctior orbis
Submissis defert fascibus imperium.
As AElian writ of Protagoras and Gorgias, we may say of them all, tantunm a' sapientibus
abfuerunt, quantum a viris pueri, they were children in respect, infants, not eagles,
but kites; novices, illiterate, Eunuchi sapientice.    And although they were the
wisest, and most admired in their age, as he censured Alexander, I do them, there
were 10,000 in his army as worthy captains (had they been in place of command) as
valiant as himself; there were myriads of men wiser in those days, and yet all short
of what they ought to be.    93Lactantius, in his book of wisdom, proves them to be
dizards, fools, asses, madmen, so full of absurd and ridiculous tenets, and brain-sick
positions, that to his thinking never any old woman or sick person doted worse.
14Democritus took all from Leucippus, and left, saith he," the inheritance of his folly
83 Lib. 10. ep. 97.  84 Aug. ep. 178.  85 Quis quis.  92 Regula naturm, naturTe miraculum, ipsa
nisi mentis inops, &c.  86 Qu-id insanius quam pro eruditio demonium hominis, sol scjentiarum, mare,
niomentanea fcelicitate asternis te mancipare suppliciis? sophia, antistes literarum et sapientit, ut Scioppius
s5 In fine Phasdonis. Hic finis fuit amici nostri 6 Eu- olim de Seal. et Heinsius. Aquila In nubibus, Impecrates, nostro quidem judicio omnium quos experti rator literatorum, columen literarum, abyssus erudisumus optimi et apprime sapientissimi, et justissimi. tionis, ocellus Europm, Scaliger.  83 Lib. 3. de sap
88 Xenop. 1. 4. de dictis Socratis ad finem, talis fuit c. 17. et 20. omnes Philosophi, aut stulti, aut insani;
Socrates quem omnium optimum et feelicissimum sta- nulla anus nullus reger ineptiris deliravit.  94 Detuam.     89 Lib. 25. Platonis Convivio.  90 Lu- mocritus a Leucippo doctus, haereditatem stultitica
cretius.   91 Anaxagoras olim mens dictus ab anti- reliquit Epic.




Democritus to the Reader.                         31
to Epicurus," 95insanienti dun sapientic, &c. The like he holds ot Plato, Aristippus,
and the rest, making no difference 9" betwixt them and beasts, saving that they could
speak."  97Theodoret in his tract, De cur. grec. afect. 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 re vera, he was an illiterate idiot, as
98Aristophanes calls him, irriscor et ambitiosus, as his master Aristotle terms him,
scurra dtticus, as Zeno, an 99 enemy to all arts and sciences, as Athieneus, to philosophers and travellers, an opiniative ass, a caviller, a kind of pedant; for his manners,
as Theod. Cyrensis describes him, a "ssodomite, an atheist, (so convict by Anytus)
iracundus et ebrius, dicax, &c. a pot-companion, by 0~Plato's own confession, a
sturdy drinker; and that of all others he was most sottish, a very madman in his
actions and opinions. Pythagoras was part philosopher, part magician, or part witch.
If you desire to hear more of Apollonius, a great wise man, sometime paralleled by
Julian the apostate to Christ, I refer you to that learned tract of Eusebius against
Hierocles, and for them all to Lucian's Piscator, Icaromenippus, J3ecyomantia: 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 2tticum long since observed, delirant plerumq; scriptores in libris
suis, their lives being opposite to their words, they commended poverty to others,
and were most covetous themselves, extolled love and peace, and yet persecuted one
another with virulent hate and malice. They could give precepts for verse and
prose, 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 make a lamentable tone.
They will measure ground by geometry, set down limits, divide and subdivide, but
cannot yet prescribe quantum homini satis, or keep within compass of reason and
discretion. They can square circles, but understand not the state of their own souls,
describe right lines and crooked, &c. but know not what is right in this life, quid in
vitc rectum sit, ignorant; so that as he said, JNescio an.nticyram ratio illis destinet
omnem. I think all the Anticyrae will not restore them to their wits, 2if these men
now, that held 3Xenodotus 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 you will infer, that is true of heathens, if they be conferred with Christians, 1 Cor. iii. 19. " The wisdom of this world is foolishness with God, earthly
and devilish," as James calls it, iii. 15. " They were vain in their imaginations, and
their foolish heart was full of darkness," Rom. 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, 4Pythagoras replies, " God is only wise," Rom. xvi. Paul
determines "only good," as Austin well contends, "and no man living can be
justified in his sight."  " God looked down from heaven upon the children of
men, to see if any did understand," Psalm liii. 2, 3, but all are corrupt, err. Rom.
iii. 12, "None doeth good, no, not one."  Job aggravates this, iv. 18, "Behold he
found no stedfastness in his servants, and laid folly upon his aiagels," 19. " How
much more on them that dwell in houses of clay?"   In this sense we are all fools,
and the 5Scripture 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 6Pliny told Trajan, "upbraid us of folly," our
whole course if life is but maugter            we are not soberly wise; and the
world itself, which ought at least to be wise by reason of his antiquity, as'Hugo de
S5 Hor. car. lib. 1. od. 34. 1. epicur.  96 Nihil tati csecutire non possunt.  3 Cor Xenodoti et
interest inter hos et bestias nisi quod loquantur. de jecur Cratetis.  4 Lib. de nat. boni.  5 Hie
sa. 1. 26. c. 8.  07 Cap. de virt.  98 Neb. et profundissimse Sophia fodinse.  c Panegyr. TraRanis.  3 Omnium disciplinarum ignarus. 100 Pul- jano omnes actiones exprobrare stultitiam videntur.
chrorum adolescentum causa frequentur gymnasium, V Ser. 4. in domi Pal. Mundus qui ob antiquitatem deobibat, &c.  1 Seneca. Seis rotunda metiri, scd beret esse sapiens, semper stultizat, et nullis flagellis
non tuum animum.   2 Ab uberibus sapientia lac- alteratur, sed ut puer vult rosis et floribus coronari.




32                           Democrztus to the Reader.
Prato Florido will have it, semper stultizat, is every day more foolish than other;
the more it is whipped, the worse it is, and as a child will still be crowned with
roses and flowers."  We are apish in it, asini bipedes, and every place is full inversorum l.puleiorum, of metamorphosed and two-legged asses, inversorum Silenorum,
childish, pueri instar bimuli, 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, JNe meireris m    hospes
de hoc sene, marvel not at him only, for tota hcec civitas delirium, all our town dotes
in like sort, swe are a company of fools.  Ask not with him in the poet,'Larva
hunc intemperice insaniaque agitant senem?    What madness ghosts this old man,
but what madness ghosts us all? For we are ad unum omnes, all mad, semel insanivimus omnes, not once, but alway so, et semel, et simul, et semper-ever and altogether
as bad as he; and not senex his puer, delira anus, but say it of us all, semper pueri,
young and old, all dote, as Lactantius proves out of Seneca; and no difference betwixt,
us and children, saving that, majora ludimus, et grandioribus pupis, they play with
babies of clouts and such toys, we sport with greater baubles.   We cannot accuse
or condemn one another, being faulty ourselves, deliramenta loqueris, you talk idly,
or as'~Mitio upbraided Demea, insanis, auferte, for we are as mad our ownselves,
and it is hard to say which is the worst.    Nay,'tis universally so, " Vitam regit
fortuna, non sapientia.
When'2Socrates had taken great pains to find out a wise man, and to that purpose
had consulted with philosophers, poets, artificers, he concludes all men were fools;
and though it procured him both anger and much envy, yet in all companies he
would openly profess it. When'3Supputius in Pontanus had travelled all over
Europe to confer with a wise man, he returned at last without his errand, and could
find none.  14Cardan concurs with him, "Few there are (for aught I can perceive)
well in their wits."  So doth 15Tully, " I see everything to be done foolishly and
unadvisedly.2
Ille sinistrorsum, hic dextrorsum, unus utrique  One reels to this, another to that wall,
Error, sed variis illudit partibus omnes.'Tis the same error that deludes them all.
"'They dote all, but not alike, Mamvc yap etadv lcooa, not in the same kind, " One is
covetous, a second lascivious, a third ambitious, a fourth envious, &c."5 as Damasippus the Stoic hath well illustrated in the poet,
17 Desipiunt omnes eque ac tu.             And they who call you fool, with equal claim
May plead an ample title to the name.'Tis an inbred malady in every one of us, there is seminarium stultitice, a seminary
of folly, " which if it be stirred up, or get a-head, will run in infinitum, and infinitely
varies, as we ourselves are severally addicted," saith!SBalthazar Castilio: and cannot
so easily be rooted out, it takes such fast hold, as Tully holds, alte radices stultiticza
19 so we are bred, and so we continue.  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. 20 Sic plerumque agitat stultos inscitia, as he that
examines his own and other men's actions shall find.
2 Charon in Lucian, as he wittily feigns, was conducted by Mercury to such a
place, where he might see all the world at once; after he had sufficiently viewed,
and looked about, Mercury would needs know of him what he had observed: lie
told him that he saw a vast multitude and a promiscuous, their habitations like
molehills, the men as emmets, " he could discern cities like so many hives of bees,
wherein every bee had a sting, and they did nought else but sting one another, some
domineering like hornets bigger than the rest, some like filching wasps, others as
8 Insanumteomnes pueri, clamantque puelle. Hor. alius alio morbo laboret, hic libidinis, ille avaritia,
9 Plautus Aubular.  10 Adelph. act. 5. seen. 8. ambitionis, invidiae.  17 Hor. 1. 2. sat. 3.  18 Lib.
11 Tully Tusc. 5. fortune, not wisdom, governs our 1. de aulico.  Est in unoquoq; nostrum seminarium.
lives.   12 Plato Apologia Socratis.  13 Ant. aliquod stultitie, quod si quando excitetur, in infinitum
Dial.   14 Lib. 3. de sap. pauci ut video sane mentis facile excrescit.  19 Primaque lux vitae prima
sunt.     1a StultO et incaute omnia agi video. juroris erat.  20 Tibullus, stulti pratereunt dies,
10 Insania non omnibus eadem, Erassm. chil. 3. cent. their wits are a wool-gathering. So fools commonly
10. nemo mortalium qui non aliqua in re desipit, licet dote.  21 Dial. contemplantes, Tom: 2.




Democrttus to the Reader.                        33
drones."  Over their heads were hovering a confused company 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,
sollicite ambientes, 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, O stulti, qucenam hcec est amentia?  0
fools, O madmen, he exclaims, insana studia, insani labores, &c. Mad endeavours,
mad actions, mad, mad, mad, 220 seclum insipiens et infacetum, a giddy-headed age.
Heraclitus the philosopher, out of a serious meditation 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 intreating of him, that he would do his best. After
some little repast, he went to see Democritus, the people following him, whom he
found (as before) in his garden in the suburbs all alone, 23" 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 multitude stood gazing round about to see the
congress. Hippocrates, after a little pause, saluted him by his name, whom he
resaluted, ashamed almost that he could not call him likewise by his, or that he had
forgot it. Hippocrates demanded of him what he was doing: he told him that he
was 24 "busy in cutting up several beasts, to find out the cause of madness and
melancholy."  Hippocrates commended his work, admiring his happiness and leisure.
And why, quoth Democritus, have not you that leisure?     Because, replied Hippocrates, domestic affairs hinder, necessary to be done for ourselves, neighbours,
friends; expenses, diseases, frailties and mortalities which happen  wife, children,
servants, and such business which deprive us of our time. At this speech Democritus profusely laughed (his friends and the people standing by, weeping in the
mean time, 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, with loss
of their lives and fortunes. Some to love dogs, others horses, some to desire to be
obeyed in many provinces,23 and yet themselves will know no obedience. 2Some
to love their wives dearly at first, and after a while to forsake and hate them;
begetting children, with much care and cost for their education, yet when they grow
to man's estate, 27to despise, neglect, and leave them naked to the world's mercy.
2s Do not these behaviours express their intolerable folly? When men live in peace,
they covet war, detesting quietness, 29deposing kings, and advancing others in their
stead, murdering some men to beget children of their wives. How many strange
humours are in men! When they are poor and needy, they seek riches, and when
they have them, they do not enjoy them, but hide them under ground, or else
wastefully spend them. O wise Hippocrates, I laugh at such things being done, but
much more when no good comes of them, and when they are done to so ill purpose.
There is no truth or justice found amongst them, for they daily plead one against
another, 0the son against the father and the mother, brother against brother, kindred
22 Catullus.  23 Sub ramosa platano sedentem, bilisq; naturam disquirens.  25 Aust. 1. 1. in Gen.
solum, discalceatum, super lapidem, valde pallidum Jumenti & servi tui obsequium rigide postulas, et tu
ac macilentum, promissa barba, librum super genibus nullum praestas alis, nec ipsi Deo.  2s Uxores
habentem.  24 De furore, mania melancholia scribo, ducunt, mox foras ejiciunt.  27 Pueros amant, mox
ut sciam quo pacto in hominibus gignatur, fiat, crescat, fastidiunt.  28 Quid hod ab insania deest.  29 Recumuletur, minuatur; hsec inquit animalia quas vides ges eligunt, deponunt.  30 Contra parentes, fratres,
propterea seco, non Dei opera perosus, sed fellis cives, perpetuo rixantur, et inimicitias agunt.
5




34                        Democritus to the Reader.
and friends of the same quality; and all this for riches, whereof after death they
cannot be possessors. And yet notwithstanding they will defame and kill one
another, commit all unlawful actions, contemning God and men, friends and country.
They make great account of many senseless things, esteeming them as a great part
of their treasure, statues, pictures, and such like movables, dear bought, and so cunningly wrought, as nothing but speech wanteth in them, 3and yet they hate living
persons speaking to them32  Others affect difficult things; if they dwell on firm
land they will remove to an island, and thence to land again, being no way constant
to their desires. They commend courage and strength in wars, and let themselves
be conquered by lust and avarice; they are, in brief, as disordered in their minds, as
Thersites was in his body. And now, methinks, O most worthy Hippocrates, you
should not reprehend my laughing, perceiving so many fooleries in men; 33for no
man will mock his own folly, but that which he seeth in a second, and so they
justly mock one another. The drunkard calls him a glutton whom he knows to be
sober. Many men love the sea, others husbandry; briefly, they cannot agree in
their own trades and professions, much less in their lives and actions.
When Hippocrates heard these words so readily uttered, without premeditation,
to declare the world's vanity, full of ridiculous contrariety, he made answer, That
necessity compelled men to many such actions, and divers wills ensuing from divine
permission, that we might not be idle, being nothing is so odious to them as sloth
and negligence. Besides, men cannot foresee future events, in this uncertainty of
human affairs; they would not so marry, if they could foretel the causes of their
dislike and separation; or parents, if they knew the hour of their children's death,
so tenderly provide for them; or an husbandman sow, if he thought there would be
no increase; or a merchant adventure to sea, if he foresaw shipwreck; or be a magistrate, if presently to be deposed. Alas, worthy Democritus, every man hopes the
best, and to that end he doth it, and therefore no such cause, or ridiculous occasion
of laughter.
Democritus hearing this poor excuse, laughed again aloud, perceiving he wholly
mistook him, and did not well understand what he had said concerning perturbations
and tranquillity of the mind. Insomuch, that if men would govern their actions by
discretion and providence, they would not declare themselves fools as now they do,
and he should have no cause of laughter; but (quoth he) they swell in this life as
if they were immortal, and demigods, for want of understanding. It were enough to
make them wise, if they would but consider the mutability of this world, and how
it wheels about, nothing being firm and sure. He that is now above, to-morrow is
beneath; he that sate on this side to-day, to-morrow is hurled on the other: and
not considering these matters, they fall into many inconveniences and troubles,
coveting things of no profit, and thirsting after them, tumbling headlong into many
calamities. So that if men would attempt no more than what they can bear, they
should lead contented lives, and learning to know themselves, would limit their
ambition, 34they 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 inconveniences. There are
many that take no heed what happeneth to others by bad conversation, and therefore overthrow themselves in the same manner through their own fault, not foreseeing
dangers manifest. These are things (O more than mad, quoth he) that give me
matter of laughter, by suffering the pains of your impieties, as your avarice, envy,
malice, enormous villanies, mutinies, unsatiable desires, conspiracies, and other
incurable vices; besides your 3 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, husbandry, navigation; and leave
31 Idola inanimata amant, animata odio habent, sic et finire laborem incipias, partis quod avebas, utere.
pontificii.  32 Credo equidem vivos ducent 6 mar- Hor.  35 Astutam vapido servat sub pectore vulpem.
more vultus.  33 Suam stultitiam perspicit nemo, Et cum vulpo positus pariter vulpinarier. Cretizan
sed alter alterum deridet.  34 Denique sit finis que- dum cum Crete.
rendi, cumque habeas plus, pauperiem metuas minus,




Democritus to the Reader.                            35
again, fickle and inconstant as they are.  When they are young, they would be old,
and old, young. 36Princes commend a private life; private men itch after honour:
a magistrate commends a quiet life; a quiet man would be in his office, and obeyed
as he is: and what is the cause of all this, but that they know not themselves?
Some delight to destroy, 3one to build, another to spoil -one country to enrich
another and himself. 38In 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 contented with nature. 3"When shall you see a lion hide gold in the ground, or a
bull contend for better pasture? When a boar is thirsty, he drinks what will serve
him, and no more; and when his belly is full, ceaseth to eat: but men are immoderate
in both, as in lust-they covet carnal copulation at set times; men always, ruinating
thereby the health oftheir bodies. And doth it not deserve 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, 40to see these distempers, vanities, and follies, yet such proof were better made on man's body, if my
kind nature would endure it: 4'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 42and 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.   43Judges 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 corrupt 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: 4amagistrates make laws against thieves,
and are tlhe 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. 4Some
prank up their bodies, and have their minds full of execrable vices. Some trot about
46to 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 47folly
seems wisdom, will not be cured, and perceive it not?
It grew late: Hippocrates left him; and no sooner was he come away, but all the
citizens came about flocking, to know how he liked him. He told them in brief,
that notwithstanding those small neglects of his attire, body, diet, 4"the world had
not a wiser, a more learned, a more honest man, and they were much deceived to
say that he was mad.
Thus Democritus esteemed of the world in his time, and this was the cause of his
laughter: and good cause he had.
Democritus did well to laugh of old,
49 Olim jure quidem, nunc plus Democrite ride;  Good cause he had, but now much more 
Quin rides 1 vita haec nunc mage ridicula est.  This life of ours is more ridiculous
Than that of his, or long before.
Never so much cause of laughter as now, never so many fools and madmen.'Tis
not one 50 Democritus will serve turn to laugh in these days; we have now need of a
36Qui fit MecaPnas ut nemo quam sibi sortem. Seu Damnat foras judex, quod intus operatur, Cyprian.
ratio dederit, seu sors objecerit, illa contentus vivat, 45 Vultus magna cura, magna animi incuria. Am.
&c. Hor.  37 Diruit, edificat, mutat quadrata rotun- Marcel.  4 Horrenda res est, vix duo verba sine
dis. Trajanus pontem struxit super Danubium, quem mendacio proferuntur: et quamvis solenniter homines
successor ejus Adrianus statim demolitus.  38 QuA ad veritatem dicendum invitentur, pejerare tamen non
quid in re ab infantibus differunt, quibus mens et sen- dubitant, ut ex decem testibus vix unus verum dicat.
sus sine ratione inest, quicquid sese his offert volupe Calv. in 8 John, Serm 1.  47 Sapientiam insaniam
est.   39 Idem Plut.  40 Ut insanire causam dis- esse dicunt.  48 Siquidem sapientise sumr admiraquiram bruta macto et seco, cum hoc potius in homi- tione me complevit, offendi sapientissimum virum,
nibus investigandum esset.  41 Totus A nativitate qui salvos potest omnes homines reddere.  49 E.
morbus est.  42 In vigore furibundus, quum decre- Graec. epig.  60 Plures Democriti nunc non suffiscit insanabilis.  43 Cyprian. ad Donatum. Qui ciunt, opus Democrito qui Democritum rideat, Eras
sedet crimina judicaturus, &c.  44Tu pessimus Moria.
omnium latro es, as a thief told Alexander in Curtius.




386                          Democritus to the Reader.
"Democritus to laugh at Democritus;" one jester to flout at another, one fool to
flear at another: a great stentorian Democritus, as big as that Rhodian Colossus,
For now, as51 Salisburiensis said in his time, totus mundus histrionem agit, the whole
world plays the fool; we have a new theatre, a new scene, a new comedy of errors,
a new company of personate actors, volupice sacra (as Calcagninus willingly feigns
in his Apologues) are celebrated all the world over, 52 where all the actors were madmen and fools, and every hour changed habits, or took that which came next. He
that was a mariner to-day, is an apothecary to-morrow; a smith one while, a philoso.
her another, in his volupiac ludis; a king now with his crown, robes, sceptre, attendants, by and by drove a loaded ass before him like a carter, &c. If Democritus
were alive now, he should see strange alterations, a new company of counterfeit
vizards, whifflers, Cumane asses, maskers, mummers, painted puppets, outsides, fantastic shadows, gulls, monsters, giddy-heads, butterflies.  And so many of them are
indeed (53if all be true that I have read).  For when Jupiter and Juno's wedding
was solemnised 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
homizem metientes; 54 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, and flies, and things
of no worth. Multitudes of such, &c.
" ---   ubique invenies
Stultos avaros, sycophantas prodigos." 55
Many additions, much increase of madness, folly, vanity, should Democritus observe,
were he now to travel, or could get leave of Pluto to come see fashions, as Charon
4did in Lucian to visit our cities of Moronia Pia, and Moronia Fcelix: sure I think
he would break the rim of his belly with laughing.   56 Siforet in terris rideret Dem&critus, seu, &c.
A satirical Roman in his time, thought all vice, folly, and madness were all at full
sea, 57 Omne in prcecipiti vitium stetit.
58 Josephus the historian taxeth his countrymen Jews 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 vitiosiore,"  And yet with crimes to us unknown,
59 M  datr progenem vitiosorem,  Our sons shall mark the coming age their own,
and the latter end (you know whose oracle it is) is like to be worse.'Tis not to
be denied, the world alters every day, Ruunt urbes, regna transferuntur, &c. variantur habitus, leges innovantur, as 60Petrarch 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, 61 Labitur et labetur in omne volubilis evum;
our times and persons alter, vices are the same, and ever will be; look how nightingales sang of Old, cocks crowed, kine lowed, sheep bleated, sparrows chirped,
dogs barked, so they do still: we keep our madness still, play the fools still, nec
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 ab illis.  And so shall our posterity continue to the last.  But
to speak of times present.
If Democritus were alive now, and should but see the superstition of our age, our
62 religious madness, as 3Meteran calls it, Religioscam insaniamnz so many professed
51 Polycrat. lib. 3. cap. 8. 2 Petron.  2 Ubi omnes protinusq; vestis illa manicata in alas versa est, et
delirabant, omnes insani, &c. hodie nauta, eras philo- mortales inde Chrysalides vocant huj usmodi homines.
sophus; hodie faber, eras pharmacopola; his modo 55You will meet covetous fools and prodigal sycoregem agebat multo sattellitio, tiara, et sceptro orna- phants everywhere.  56 Juven.  7 Juven.
tus, nunc vili amictus centiculo, asinum elitellarium  58 De bello Jud. 1. 8. c. 11. Iniquitates vestre nemiimpellit.  53 Calcagninus Apol. Crysalus c   ctetris nem latent, inque dies singulos certamen habetis quis
auro dives, manicato pepio et tiara conspicuus, levis pejor sit.  59 Hor.  o0 Lib. 5. Epist. 8.  61 Hor.
alioquin et nullius consilii, &c. magno fastu ingredi- 62 Superstitio est insanus error.  6 Lib. 8. hist.
enti assurgunt dii, &c. is Sed hominis levitatem Belg.
-Jupiter perspiciens, at tu (iniquit) esto bombilio, &c.




Democritus to the Reader.                            37
Christiars, yet so few imitators of Christ; so much talk of religion, so much science,
so little conscience; so much knowledge, so many preachers, so little practice; such
variety of sects, such have and hold of all sides, 6 —— obvia signis Signa, &c., such
absurd and ridiculous traditions and ceremonies: If he should meet a 65 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 servorum Dei, to depose kings with his foot, to tread on emperors'
necks, make them   stand bare-foot 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 66 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?      Cwlum ipsum petitur stultitia.  Had he met. some of our devout pilgrims going bare-foot to Jerusalem, our lady of Lauretto, Rome, 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, duckings, their several attires and ceremonies,
pictures of saints, 67 indulgences, pardons, vigils, fasting, feasts, crossing, knocking,
kneeling at Ave-Marias, bells, with many such; —    jucunda rudi spectacula plebi,8
praying in gibberish, and mumbling of beads.    Had he heard an old woman say her
prayers in Latin, their sprinkling of holy water, and going a procession,
69- -  incedunt monachorum agmina mille;
Quid momerem vexilla, cruces, idolaque culta, &c."
Their breviaries, bulls, hallowed beans, exorcisms, pictures, curious crosses, fables, and
baubles. Had he read the Golden Legend, the Turks' Alcoran, or Jews' Talmud,
the Rabbins' Comments, what would he have thought?         How dost thou think he
might have been affected?  Had he more particularly examined a Jesuit's life amongst
the rest, he should have seen an hypocrite profess poverty, 0and 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 watermen that row one way
and look another. "Vow virginity, talk of holiness, and yet indeed a notorious
bawd, and famous fornicator, lascivum pecus, a very goat. Monks by profession,72
such as give over the world, and the vanities of it, and yet a.kachiavelian rout
3 interested in all manner of state: holy men, peace-makers, and yet composed of envy,
lust, ambition, hatred, and malice; fire-brands, adulta patrice pestis, traitors, assassinats, hdc itur ad astrd, and this is to supererogate, and merit heaven for themselves
and others.  Had he seen on the adverse side, some of our nice and curious schismatics in another extreme, abhor all ceremonies, and rather lose their lives and livings,
than do or admit anything Papists have formerly used, though in things indifferent
(they alone are the true Church, sal terrce, cum sint omnium insulsissimi).  Formalists, out of fear and base flattery, like so many weather-cocks turn round, a rout of
temporisers, ready to embrace and maintain all that is or shall be proposed in hope
of preferment: another Epicurean company, lying at lurch as so many vultures,
watching for a prey of Church goods, and ready to rise by the downfall of any: as
74 Lucian said in like case, what dost thou think Democritus would have done, had
he been spectator of these things?
Or had he but observed the common people follow like so many sheep one of
their fellows drawn by the horns over a gap, some for zeal, some for fear, quo se
cunque rcapit temnpestas, to credit all, examine nothing, and yet ready to die before
they will adjure any of those ceremonies to which they have been accustomed;
others out of hypocrisy frequent sermons, knock their breasts, turn up their eyes,
pretend zeal, desire reformation, and yet professed usurers, gripers, monsters of men;
harpies, devils in their lives, to express nothing less.
64 Lucan.  65 Father Angelo, the Duke of Joyeux, leus de actis Rom. Pont.  68 Pleasing spectacles
going bare-foot over the Alps to Rome, &c.  66 Si to the ignorant poor.  69 Th. Neageor.  70 Dum
cui intueri vacet qure patiuntur superstitiosi, invenies simulant spernere, acquisiverunt sibi 30 annorum
tam indecora honestis, tam indigna liberis, tam dissi- spatio bis centena millia librarum annua. Arnold.
milia sanis, ut nemo fuerit dubitaturus furere eos, si 71 Et quum interdiu de virtute loquuti sunt, sero in
cum paucioribus fuerent. Senec.  67 Quid dicam  latibulis dunes agitant labore nocturno, Agryppa.
deeorumindulgentiis,oblationibus,votis,solutionibus, 7 1 Tim. iii. 137 But they shall prevail no longer,
jejuniis, ccenobiis, somniis, horis, organis, cantilenis, their madness shall be known to all men.  73 Benigcampanis, simulachris, missis, purgatoriis, mitris, bre- nitatis sinus solebat esse, nune litium officina curia
viariis, bullis, lustralibus, aquis, rasuris, unctionibus, Romana Budzeus.  74 Quid tibi videtur facturus
candelis, calicibus, crucibus, mappis, cereis, thuribulis, Democritus, si horum spectator contigisset 
incantationibus, exorcismis, sputis, legendis, &c. BaD




.38 -                      Democritus to the Reader.
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 ob noxam
furiasque, or to make sport for princes, without any just cause, 75" for vain titles
(saith Austin), precedency, some wench, or such like toy, or out of desire of domineering, vainglory, malice, revenge, folly, madness," (goodly causes all, ob quas
universus orbis bellis et ccedibus misceatur,) whilst statesmen themselves in the mean
time are secure at home, pampered with all delights and pleasures, take their ease,
and follow their lusts, not considering what intolerable misery poor soldiers endure,
their often wounds, hunger, thirst, &c., the lamentable cares, torments, calamities,
and oppressions that accompany such proceedings, they feel not, take no notice of
it. " So wars are begun, by the persuasion of a few debauched, hair-brain, poor,
dissolute, hungry captains, parasitical fawners, unquiet hotspurs, restless innovators,
green heads, to satisfy one man's private spleen, lust, ambition, avarice, &c.; tales
rapiunt scelerata in prcTlia causce. Flos hominum, proper men, well proportioned,
carefully brought up, able both in body and mind, sound, led like so many 76beasts
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 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 contention, till all the world be consumed with fire. The 77siege 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.  Caesar killed a million, 78Mahomet 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 had 32 wounds; Scaeva, the Centurion, I
know not how many; every nation had their Hectors, Scipios, Caesars, and Alexanders! Our 79Edward the Fourth was in 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 Cannas, 70,000 men were slain, as 80Polybius records, and as many at Battle Abbey with us; and'tis no news to fight from
sun to sun, as they did, as Constantine and Licinius, &c. At the siege of Ostend
(the devil's academy) a poor town in respect, a small fort, but a great grave, 120,000
men lost their lives, besides whole towns, dorpes, and hospitals, full of maimed
soldiers; there were engines, fire-works, and whatsoever the devil could invent to
do mischief with 2,500,000 iron bullets shot of 40 pounds weight, three or four
millions of gold consumed. 814 Who (saith mine author) can be sufficiently amazed
at their flinty hearts, obstinacy, fury, blindness, who without any likelihood of good
success, 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:" 82 quis malus genius, quae furia quce 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 peaceable a creature, born to love, mercy, meekness, so to rave, rage
like beasts, and run on to their own destruction? how may Nature expostulate with
mankind, Ego te divinum animal finxi, &c.? I made thee an harmless, quiet, a divine
creature: how may God expostulate, and all good men? yet, horum facta (as s3one
condoles) tantum admirantur, et heroum numero habent: these are the brave spirits,
the gallants of the world, these admired alone, triumph alone, have statues, crowns,
pyramids, obelisks to their eternal fame, that immortal genius attends on them, hic
itur ad astra. When Rhodes was besieged, Sfossce urbis cadaveribus repletce sunt,
the ditches were full of dead carcases: and as when the said Solyman, great Turk,
beleaguered Vienna, they lay level with the top of the walls. This they make a
75 Ob inanes ditionum titulos, ob prereptum locum, 80 Lib. 3.  81 Hist. of the siege of Ostend, fol. 23.
ob interceptam mulierculam, vel quod stultitia natum, 2 Erasmus de bello. Ut placidum illud animal benevel 6 malitia, quod cupido dominandi, libido nocendi, volentike natum tam ferina vecordii in mutuain ruerot
&c.   76 Bcllum rem plane bellui nam vocat Morns. perniciem.  83 Rich. Dinoth. priefat. Belli civilis
Utop. lib. 2.  77 Munster. Cosmog. 1. 5, c, 3. E. Gal.  84 Jovius.
Diet, Cretens,  78 Jovius vit. ejus.  79 Comineus,




Democritus to the Reader.                            39
sport of, and will do it to their friends and confederates, against oaths, vows, promises, by treachery or otherwise; 84 —   dolus an virtus? quis in hoste requirat 
leagues and laws of arms, (85silent leges inter arma,) 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, 8Rara fides, probitasque viris qui castra sequuntur.
Nothing so common as to have S7, father fight against the son, brother against
brother, kinsman against kinsman, kingdom    against kingdom, province against province, Christians against Christians:" a quibus nec unquam cogitatione fuerunt lcesi,
of whom they never had offence in thought, word, or deed.     Infinite treasures consumed, towns burned, flourishing cities sacked and ruinated, quodque animus meminisse horret, goodly countries depopulated and left desolate, old inhabitants expelled,
trade arid traffic decayed, maids deflowered, Virgines nondum    thalamis jugatce, et
comis nondum positis ephcebi; chaste matrons cry out with Andromache, 8 Concubitum mox cogar pati ejus, qui interemit Iectorem, they shall be compelled peradventure to lie with them   that erst killed their husbands: to see rich, poor, sick,
sound, lords, servants, eodem omnes incommodo macti, consumed all or maimed, &c.
Et quicquid gaudens scelere animus audet, et perversa mens, saith Cyprian, and
whatsoever torment, misery, mischief, hell itself, the devil, S9fury anct rage can invent
to their own ruin and destruction; so abominable a thing is IOwar, as Gerbelius concludes, adeofweda et abominanda res est bellum, ex quo hominum ccedes, vastationes,
&c., the scourge of God, cause, effect, fruit and punishment of sin, and not tonsura
humani generis as Tertullian calls it, but ruina.  Had Democritus been present at
the late civil wars in France, those abominable wars-    bellaque matribus detestata,
9t" where in less than ten years, ten thousand men were consumed, saith Collignius,
twenty thousand churches overthrown; nay, the whole kingdom           subverted (as
2Richard 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
Yorli a hundred thousand men slain, 93one writes; 94another, ten thousand families
were rooted out, " That no man can but marvel, saith Comineus, at that barbarous
immanity, feral madness, committed betwixt men of the same nation, language, and
religion."  96 Quis furor, 0 cives?  "Why do the Gentiles so furiously rage," saith
the Prophet David, Psal. ii. 1. But we may ask, why do the Christians so furiously
rage?   96Urma volunt, quare poscunt, rapiuntque 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 97Bartholommeus a Casa, their own bishop) 12 millions
of men, with stupend and exquisite torments; neither should I lie (said he) if I said
50 millions.   I omit those French massacres, Sicilian evensongs, 9the Duke of
Alva's tyrannies, our gunpowder machinations, and that fourth fury, as "9one calls
it, the Spanish inquisition, which quite obscures those ten persecutions, wo —-sevit
toto MIars impius orbe.   Is not this'mundus furiosus, a mad world, as he terms it,
insanum bellum? are not these mad men, as Scaliger concludes, qui in prelio acerbd
morte, insanise suce 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 3Heraclitus, or rather howl, 4roar,
and tear his hair in commiseration, stand amazed; or as the poets feign, that Niobe
84 Dolus, asperitas, in justitia propria bellorum ne- gladio, bello, fame mniserabiliter perierunt.  93 Pont.
gotia. Tertul.  &6 Tully.  W Lucan,  87 Pater Hluterus.  94 Comineus. Ut nullus non execretur et
in filium, affinis in affinem, amicus in amicum, &c. admiretur crudelitatem, et barbaram insaniam, quae
Regio cum regione, regnum regno colliditur. Populus inter homines eodern sub ccelo natos, ejusdem linguae,
populo in mutuam perniciem, belluarum instar san- sanguinis, religionis, exercebatur.  95 Lucan.
guinolente ruentium.  e8 Libanii declam.  s8 Ira OW Virg.  37 Bishop of Cuseo, an eye-witness.
enim et furor Bellona consultores, &c. dementes sacer- 08 Read Meteran of his stupend cruelties.  N Elendotes sunt.  90 Bellum quasi bellua et ad omnia sius Austriaco.  10 Virg. Georg. "impious war
scelera furor immissus.  9l Gallorum decies centurn rages throughout the whole world."  1 Jansenius
mnillia ceciderunt. Ecclesiaris 20 nillia fundamentis Gallobelgicus 1596. Mundus furiosus, inscriptio libri.
excisa.,' Belli civilis Gal. I. 1. hoc ferali bello et 2 Exercitat. 250. serm. 4.  3 Fleat Heraclitus an
caedibuq omnia repleverunt, et regnum amplissimum a rideat Democritus.  4 Curse leves loquuntur, infundamentis pene everterunt, plebis tot myriades gentes stupent.




40                           Democritus to the Reader.
was for grief quite stupified, and turned to a stone? I have not yet said the worst,
that which is more absurd and 5mad, in their tumults, seditions, civil and unjust
wars, 6quod stulte sucipitur, impie geritur, misere Jinitur.  Such wars I mean; for
all are not to be condemned, as those fantastical anabaptists vainly conceive. Our
Christian tactics are all out as necessary as the Roman acies, or Grecian phalanx,
to be a soldier is a most noble and honourable profession (as the world is), not to
be spared, they are our best walls and bulwarks, and I do therefore acknowledge
that of 7Tully to be most true, " All our civil affairs, all our studies, all our pleading,
industry, and commendation lies under the protection of warlike virtues, and whensoever there is any suspicion of tumult, all our arts cease;" wars are most behoveful,
et bellatores agricolis civitati sunt utiliores, as sTyrius defends: and valour is much
to be commended in a wise man; but they mistake most part, auferre, trucidare,
rapere, falsis nominibus virtutem  vocant, &c.    ('Twas Galgacus' observation irn
Tacitus) they term theft, murder, and rapine, virtue, by a wrong name, rapes,
slaughters, massacres, &c. jocus et ludus, are pretty pastimes, as Ludovicus Vives
notes. 94 They commonly call the most hair-brain blood-suckers, strongest thieves,
the most desperate villains, treacherous rogues, inhuman murderers, rash, cruel and
dissolute caitiffs, courageous and generous spirits, heroical and worthy captains,
10 brave men at arms, valiant and renowned soldiers, possessed with a brute persuasion
of false honour," as Pontus Huter in his Burgundian history complains.   By means
of which it comes to pass that daily so many voluntaries offer themselves, leaving
their sweet wives, children, friends, for sixpence (if they can get it) a day, prostitute
their lives and limbs, desire to enter upon breaches, lie sentinel, perdue, give the first
onset, stand in the fore front of the battle, marching bravely on, with a cheerful
noise of drums and trumpets, such vigour and alacrity, so many banners streaming
in the air, glittering armours, motions of plumes, woods of pikes, and swords, variety
of colours, cost and magnificence, as if they went in triumph, now victors to the
Capitol, and with such pomp, as when Darius' army marched to meet Alexander at
Issus. Void of all fear they run into imminent dangers, cannon's mouth, &c., ut
vulneribus suis ferrum hostium   hebetent, saith "Barletius, to get a name of valour,
Ionour and applause, which lasts not either, 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 a'nd their names are likewise blotted out, the whole
battle itself is forgotten. Those Grecian orators, summa vi ingenii et eloquentice, set
out the renowned overthrows at Thermopylae, Salamis, Marathon, JMicale, Mantinea, Cheroncea, 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 2Seneca censures him,'twas vox
inquissima et stultissima,'twas spoken like a Bedlam fool; and that sentence which
the same 3 Seneca appropriates to his father Philip and him, I apply to them all, NJon
minores fuere pestes mortalium qu&m inundatio, qumn conflagratio, quibus, &c. they
did as much mischief to mortal men as fire and water, those merciless elements when
they rage.'4Which is yet more to be lamented, they persuade them this hellish
course of life is holy, they promise heaven to such as venture their lives bello sacro,
and that by these bloody wars, as Persians, Greeks, and Romans of old, as modern
Turks do now their commons, to encourage them        to fight, ut cadant infeliciter.
5 Arma amens capio, nec sat rationis in armis. vitam, qute non assueverit armis.  1 Lib. 10. vit.
6 Erasmus.   7 Pro Murena. Omnes urbana res, Scanperbeg.  12 Nulli beatiores habiti, quam qui
omnia studia, omnis forensis laus et industria latet in in prolliis cecidissent. Brisonius de rep. Persarurn. 1.
tutela et paecidio bellicae virtutis, et sinmul atque in- 3. fol. 3. 44. Idem Lactantius de Romanis et Grsecis.
crepuit suspicio tumultus, artes illico nostrai contices- Idem Ammianus, lib. 23. de Parthis. Judicatur is
cunt.    8 Ser. 13.   9 Crudelissimos sevissi- solus beatus apud eos, qui in prclio fuderit animam.
mosque latrones, fortissimos haberi propugnatores, De Benef. lib. 2. c. 1.  13 Nat. quest. lib. 3.  14 Bofidissimos duces habent, bruta persuasione donati. terus Amphitridion. Busbequius Turc. hist. Per crdes
10Eobanus Hessus. Quibus ornnis in armis vita pla- et sanguinem parare hominibus ascensum in ccelum
cet, non ulla juvat nisi morte, nec ullam esse putant putant, Lactan. de falsa relig. 1. 1. cap. 8.




Democritus to the Reader.                           4i
"4 If they die in the field, they go directly to heaven, and shall be canonized for saints."
(0O diabolical invention!) put in the Chronicles, in perpetuam rei memoriam, to their
eternal memory: when as in truth, as 15 some hold, it were much better (since wars
are the scourge of God for sin, by which he punisheth mortal men's peevishness and
folly) such brutish stories were suppressed, because ad morum institutionem   nihil
7iabent, they conduce not at all to manners, or good life. But they will have it thus
nevertheless, and so they put note of 6;; divinity upon the most cruel and pernicious
plague of human kind," adore such men with grand titles, degrees, statues, images,
17 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 SHercules,
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, devourers, common executioners of
human kind, as Lactantius truly proves, and Cyprian to Donat, such as were desperate in wars, and precipitately made away themselves, (like those Celtes in Damascen, with ridiculous valour, ut dedecorosum putarent muro ruenti se subducere, a
disgrace to run away for a rotten wall, now ready to fall on their heads,) such as
will not rush on a sword's point, or seek to shun a cannon's shot, are base cowards,
and no valiant men.   By which means,.Madet orbis mutuo sanguine, the earth wallows in her own blood, 19 Sevit amor ferri et scelerati insania belli; and for that,
which if it be done in private, a man shall be rigorously executed, 20 and which is
no less than murder 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
vocatur.
We measure all as Turks do, by the event, and' most part, as Cyprian notes, in all
ages, countries, places, scavitice magnitudo impunitatem sceleris acquirit; the foulness
of the fact vindicates the offender. 22 One is crowned for that which another is tormented: Ille crucem sceleris precium-tilit, iac diadema; made a knight, a lord, an'earl, a great duke, (as 23Agrippa notes) for that which another should have hung in
gibbets, as a terror to the rest,
24-     "et tamen alter,
Si fecisset idem, caderet sub judice morum."
A poor sheep-stealer is hanged for stealing of victuals, compelled peradventure by
necessity of that intolerable cold, hunger, and thirst, to save himself from starving:
but a 2 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 uncontrolable in his actions, and after all, be recompensed with turgent titles, honoured for his good service, and no man dare find fault, or 26mutter
at it.
How would our Democritus have been affected to see a wicked caitiff, or 27 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 an appendix to his riches,
for that respect alone, because he hath more wealth and money, 28 and to honour him
with divine titles, and bombast epithets," to smother him with fumes and eulogies,
whom   they know to be a dizard, a fool, a covetous wretch, a beast, &c. "because
he is rich?"  To see sub exuviis leonis onagrum, a filthy loathesome carcass, a Gorgon's head puffed up by parasites, 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
5 Quoniam bella acerbissima dei flagella sunt quibus 24 Juven. Sat. 4.  2 Pausa rapit, quod Natta relihominum pertinaciam punit, ea perpetua oblivione quit. Tu pessimus omnium latro es, as Demetrius
sepelienda potius quam memoriae mandanda plerique the Pirate told Alexander in Curtius.  26 Non ausi
judicant. Rich. Dinoth. praef. hist. Gall.  16Cru- mutire, &c. iEsop.  27Improbum et stultum, si
entam humani generis pestem, et perniciem divinita- divitem multos bonos viros in servitutem habentem,
tis notA insigniunt.  17Etquoddolendum, applau- ob id duntaxat quod ei contingat aureorum numissum habent et occursum viri tales.  l8Herculi matum cumulus, ut appendices, et additamenta nueadem porta ad ccelum patuit, qui magnam generis mismatum. Morus Utopia.  28Eorumq; deteshumani partem perdidit.    9Virg. XEneid. 7. tantur Utopienses insaniam, qui divinos honores iis
20 Homicidium quum committunt singuli, crimen est, impendunt, quos sordidos et avaros agnoscunt; non
quum publice geritur, virtus vocatur. Cyprianus. alio respectu honorantes, quam quod dites siat
21 Seneca. Successful vice is called virtue.  2 Ju- Idem. lib. 2.
ven.    2.De vanit. scient. de princip. nobilitatis.
6                               D2




42                           Democritus to the Reader.
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 meet 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? another
neat in clothes, spruce, full of courtesy, empty of grace, wit, talk nonsense?
To see so many lawyers, advocates, so many tribunals, so little justice; so many
magistrates, so little care of common good; so many laws, yet nevermore disorders;
Tribunal litium segetem, the Tribunal a labyrinth, so many thousand suits in one
court sometimes, so violently followed?  To see injustissimum sepe juri preesidentem, impium religioni, imperitissimum  eruditioni, otiosissimum  labori, monstrosum
hIumanitati? to see a lamb 29executed, a wolf pronounce sentence, latro arraigned,
and fur sit on the bench, the judge severely punish others, and dp worse himself,
30eundem furtum facere et punire, 31rapinam plectere, quum sit ipse raptor?  Laws
altered, misconstrued, interpreted pro and con, as the 32Judge is made by friends,
bribed, or otherwise affected as a nose of wax, good to-day, none to-morrow; or
firm in his opinion, cast in his?  Sentence prolonged, changed, ad arbitrium judicis,
still the same case, 33" one thrust out of his inheritance, another falsely put in by
favour, false forged deeds or wills."  Incisce leges negliguntur, laws are made and
not kept; or if put in execution, 34 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, be gone, come no more in my sight); a poor man is miserably
tormented with loss of his estate perhaps, goods, fortunes, good name, for ever disgraced, forsaken, and must do penance to the utmost; a mortal sin, and yet make
the worst of it, nunquid aliudfecit, saith Tranio in the 3poet, nisi quodfaciunt summis nati generibus? he hath done no more than what gentlemen usually do. 3,"VNeque novum, neque mirum, neque secus quam alii solent. For in a great person, right
worshipful Sir, a right honourable Grandy,'tis not a venial sin, no, not a peccadillo,
Itis no offence at all, a common and ordinary thing, no man takes notice of it; he
justifies it in public, and peradventure brags of it,
7 " Nam quod turpe bonis, Titio, Seioque, decebat
Crispinum" —---
For what would be base in good men, Titius, and Seius, became Crispinus.
38Many poor men, younger brothers, &c. by reason of bad policy and idle education
(for they are likely brought up in no calling), are compelled to beg or steal, and
then hanged for theft; than which, what can be more ignominious, non minus enim
turpe principi multa supplicia, quam medico multafunera,'tis the governor's fault.
Libentiits verberant quuam docent, as schoolmasters do rather correct their pupils, than
teach them when they do amiss.   3" They had nore 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
lustrales et seculares, by some more compendious means."      Whereas now for every
toy and trifle they go to law, 40 JlVuit litibus insanum forum, et scevit invicem discordantium rabies, they are ready to pull out one another's throats; and for commodity
41to squeeze blood," saith Hierom, " out of their brother's heart," defame, lie, disgrace, backbite, rail, bear false witness, swear, forswear, fight and wrangle, spend
their goods, lives, fortunes, friends, undo one another, to enrich an harpy advocate,
that preys upon them both, and cries Eia Socrates, Eia Xantippe; or some corrupt
Judge, that like the 42Kite in ZEsop, while the mouse and frog fought, carried both
away. Generally they prey one upon another as so many ravenous birds, brute
beasts, devouring fishes, no medium, 43omnes hic at    tanurut cap tan t; aut cadavera quce lacerantur, aut corvi qiti lacerant, either deceive or be deceived; tear others
29Cyp. 2. ad Donat. ep. Ut reus innocens pereat, tratuum culpa fit, qui malos imitantur przeceptores,
Bit nocens. Judex damnat foras, quod intus operatur. qui discipulos libentius verberant quam docunt. Mo90 Sidonius Apo.  31 Salvianus 1. 3. de providen. rus, Utop. lib. 1.  39 Decernuntur furi gravia et
2 Ergojudicium nihil est nisi publica merces. Petro- horrenda supplicia, quum potius providendum multb
nius. Quid faciant leges ubi sola pecunia regnati foretne fures sint, ne cuiquam tam dira furandi aut
Idem.    33Hic arcentur haereditatibus liberi, hic pereundi sit necessitas. Idem.  40Boterus de augdonatur bonis alienis, falsum consulit, alter testamen- ment. urb. lib. 3. cap. 3.  41 E fraterno corde santum corrumpit, &c. Idem.  34Vexat censura co- guinem eliciunt.  42Milvus rapit ac deglubst
lumbas.  35 Plaut. mostel.  36 Idem.  37 Juven. 43 Petronius de Crotone civit.
Sats 4.  38 Quod tot sint fures et mendici, magis



Democritus to the Reader.                           43
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 44Anacharsis, wherein they cozen one another, a trap; nay, what's the world itself?
45A vast chaos, a confusion of manners, as fickle as the air, domicilium insanorum,
a turbulent troop full of impurities, a mart of walking spirits, goblins, the theatre of
hypocrisy, a shop of knavery, flattery, a nursery of villany, the scene of babbling,
the school of giddiness, the academy of vice; a warfare, ubi velis nolis pugnandum,
aut vincas aut succumbas, in which kill or be killed; wherein every man is for himself, his private ends, and stands upon his own guard.  No charity,46love, friendship,
fear of God, alliance, affinity, consanguinity, christianity, can contain them, but if
they be any ways offended, 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 47Cato 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 4sBajazet the second Emperor of the Turks did by Acomethes Bassa, make him
away, or instead of 49reward, hate him to death, as Silius was served by Tiberius.
In a word, every man for his own ends. Our summum bonum is commodity, and the
goddess we adore Dea moneta, Queen money, to whom we daily offer sacrifice,
which steers our hearts, hands, 50affections, all: that most powerful goddess, by
whom we are reared, depressed, elevated, 5esteemed the sole commandress of our
actions, for which we pray, run, ride, go, come, labour, and contend as fishes do for
a crumb that falleth into the water. It's not worth, virtue, (that's bonum theatrale,)
wisdom, valour, learning, honesty, religion, or any sufficiency for which we are
respected, but 52money, greatness, office, honour, authority; honesty is accounted folly; knavery, policy; 53men admired out of opinion, not as they are, but as they seem
to be: such shifting, lying, cogging, plotting, counterplotting, temporizing, flattering,
cozening, dissembling, 54( that of necessity one must highly offend God if he be conformable to the world," Cretizare cum Crete," or else live in contempt, disgrace and
misery."   One takes upon him temperance, holiness, another austerity, a third an
affected kind of simplicity, when as indeed, he, and he, and he, and the rest are
5" hypocrites, ambidexters," out-sides, so many turning pictures, a lion on the one
side, a lamb on the other.56 How would Democritus have been affected to see these
things!
To see a man turn himself into all shapes like a camelion, or as Proteus, omnia
transformans sese in miracula rerum, to act twenty parts and persons at once, for
his advantage, to temporize and vary like Mercury the Planet, good with good; bad
with bad; having a several face, garb, and character for every one he meets; of all
religions, humours, inclinations; to fawn like a spanie, mentitis et mimLcis obsequis,
rage like a lion, bark like a cur, fight like a dragon, sting like a serpent, as meek as I
a lamb, and yet again grin like a tiger, weep like a crocodile, insult over some, and
yet others domineer over him, here command, there crouch, tyrannize in one place,
be baffled in another, a wise man at home, a fool abroad to make others merry.
To see so much difference betwixt words and deeds, so many parasangs betwixt
44 Quid forum? locus quo alius alium circumvenit. tia odium redditur. Tac.  n Paucis charior est
45 Vastum chaos, larvarum emporium, theatrum hypo- fides quam pecunia. Salust.  61 Prima fere vota et
crisios, &c.  46Nemo ccelum, nemo jusjurandum, cunctis, &c.  52 Et genus et formam regina pecunemo Jovem pluris facit, sed omnes apertis oculis nia donat. Quantum quisque sua nummorum servat
bona sua computant. Petron.  47Plutarch. vit. in area, tantum habet et fidei.  S6 Non A peritif sed
ejus. Indecorum animatis ut calceis uti aut vitris, ab ornatu-et vulgi vocibus habemur excellentes. Carquse ubi fracta abjicimus, nam ut de meipso dicam, dan. 1. 2. de cons.  4 Perjurata suo postponit nunec bovem senem vendideram, neduin hominem natu mina lucro, Mercator. Ut necessarium sit vel Deo
grandem laboris socium.  48Jovius. Cum innu- displicere, vel ab hominibus contemni, vexari, negmera illius beneficia rependere non posset aliter, in- ligi.  55 Qui Curios simulant et Bacchanalia vivunt.
terfici jussit.  49 Beneficia eo usque lata sunt dum B6 Tragelapho similes vel centauris, sursum homines,
videntur solvi posse, ubi multum, antevenere pro gra- deorsum equi.




44                           Democritus to the Reader.
tongue and heart, men like stage-players act variety of parts, 57give good precepts to
others, soar aloft, whilst they themselves grovel on the ground.
To see a man protest friendship, kiss his hand, "5quem mallet truncatum videre,
59smile with an intent to do mischief, or cozen him whom    he salutes, 6magnify his
friend unworthy with hyperbolical eulogiums; his enemy albeit a good man, tc
vilify and disgrace him, yea all his actions, with the utmost that livor and malice
can invent.
To see a 61servant able to buy out his master, him that carries the mace more
worth than the magistrate, which Plato, lib. 11, de leg., absolutely forbids, Epictetus
abhors. A horse that tills the 62land 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;
63 Rides? majore chachinno
Concutitur, flet si lachrymas conspexit amici."
4Alexander stooped, so did his courtiers; Alphonsus turned his head, and so did his
parasites. 65Sabina 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, 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; 6 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 67wear 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, 68to eat one another.
To see a man roll himself up like a snowball, from base beggary to right worshipfal 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.69
To see the xxco=  ctav of our times, a man bend all his forces, means, time, fortunes,
to be a favorite's favorite's favorite, &c., a parasite's parasite's parasite, that may
scorn the servile world as having enough already.
To see an hirsute beggar's brat, that lately fed on scraps, crept and whined, crying
to all, and for an old jerkin ran of errands, now ruffle in silk and satin, bravely
mounted, jovial and polite, now scorn his old friends and familiars, neglect his kindred, insult over his betters, domineer over all.
To see a scholar crouch and creep to an illiterate peasant for a meal's meat;
a scrivener better paid for an obligation; a falconer receive greater wages than a
student: a lawyer get more in a day than a philosopher in a year, better reward for an
hour, than a scholar for a twelvemonth's study; him that can 70paint Thais, play on
a fiddle, curl hair, &c., sooner get preferment than a philologer or a poet.
To see a fond mother, like AEsop's ape, hug her child to death, a 1 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 cozenage, 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; 72find fault with
*  Preeceptis suis coelum promittunt, ipsi interim  nius 1. 37. cap. 3. capillos habuit succineos, exinde
pulveris terreni vilia mancipia.  8sAEneas Silv. factum ut omnes puellae Romance colorem illum affec59 Arridere homines ut saviant, blandiri ut fallant. tarent.  66 Odit damnatos. Juv.  67 Agrippa
Cyp. ad Donatum.   60Love and hate are like the ep. 28. 1. 7. Quorum cerebrum est in ventre, ingenitwo ends of a perspective glass, the one multiplies, um in patinis.  8Psal. They eat up my people
the other makes less.  61 Ministri locupletiores iis as bread.  e9Absumit hares crecuba iignior serquibus ministratur, servus majores opes habens quam  vata centum clavibus, et mero distinguet pavimentis
patronus.   62Qui terram colunt equi paleis pas- superbo, pontificum potiore cenis. Hor.  0 Qui
cuntur, qui otiantur caballi avena saginantur, discal- Thaidem pingere, inflare tibiam, crispare crines.
ceatus discurrit qui calces aliis facit.  e6Juven. 71 Doctus spectare lacunar.  72Tuliius. Est enin
Do you laugh? he is shaken by still greater laughter? proprium stultitie aliorum cernere vitia, oblivisci suhe weeps also when he has beheld the tears of his orum. Idem Aristippus Charidemo apud Lucianum
friend.  64 Bodin, lib. 4. de repub. cap. 6.  65 Pli- Omnino stultitia cujusdam esse puto, &c.




Democritus to the Reader.                             45
others, and do worse themselves; 73 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 honour to cast away himself; A worldling tremble at an executor, and yet not fear hell-fire; To wish and hope for immortality, desire to be
happy, and yet by all means avoid death, a necessary passage to bring him to it.
To see a fool-hardy fellow     like those old Danes, qui decollari malunt quam
verberari, die rather than be punished, in a sottish humour embrace death with
alacrity, yet 74scorn to lament his own sins and miseries, or his dearest friends'
departures.
To see wise men degraded, fools preferred, one govern towns and cities, and yet
a silly woman overrules him at home; 7 Command a province, and yet his own servants or children prescribe laws to him, as Themistocles' son         did in Greece;
76" 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; 77sheep demolish towns, devour men, &c.         And in a word, the world
turned upside downward. 0 viveret Democritus.
78To 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 ab 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 79 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 Tully so much wished it were written in every man's forehead,
Quid quisque de republicr 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 simul rumores et susurros.:4 Spes hominum caecas, morhos, votumque labores, I "Blind hopes and wishes, their thoughts and affairs,
Et passim toto volitantes aethere curas."   Whispers and rumours, and those flying cares."
That he could cubiculorum obductas foras recludere et secreta cordium penetrare,
which o0 Cyprian desired, open doors and locks, shoot bolts, as Lucian's Gallus did
with a feather of his tail: or Gyges' invisible ring, or some rare perspective glass, or
Otacousticon, which would so multiply species, that a man might hearcand see all at
once (as s1 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, 82 and heard one pray for rain, another for fair weather; one for his wife's, another for his father's death, &c; " to ask
that at God's hand which they are abashed any man should hear:"        How would he
have been confounded?      Would he, think you, or any man else, say that these
men were well in their wits?     Hcec sani esse hominis quis sanus juret Orestes 
73Execrari publice quod occulte agat. Salvianus ep. praod. Hos. dejerantes et potantes deprehendet,
lib. de pro. acres ulciscendis vitiis quibus ipsi vehe- hos vomentes, illos litigantes, insidias molientes, sufmenter indulgent.  74Adamus eccl. hist. cap. 212. fragantes, venena miscentes, in amicorum accusatioSiquis damnatus fuerit, leetus esse gloria est; narn nem subscribentes, hos gloria, illos ambitione, cupidilachrymas et planctum ceteraque compunctionum  tate, mente captos, &c.  0 Ad Donat. ep. 2. 1. 1. O
genera qure nos salubria censemus, ita abominantur si posses in specula sublimi constitutus, &c.  81 Lib.
Dani, ut nec pro peccatis nec pro defunctis amicis ulli 1. de nup. Philol. in qua quid singuli nationum populi
flere liceat.  75 Orbi dat leges foras, vix famulum  quotidianis motibus agitarent, relucebat.  82 O Juregit sine strepitu domi.  71 Quicquid ego volo hoc piter contingat mihi aurum h2ereditas, &c. Multos da
vult mater mea, et quod mater vult, facit pater. Jupiter annos, Dementia quanta est hominum, tur77 Oves, olim mite pecus, nunc tam indormitum et edax pissima vota diis insusurrant, si quis admoverit aurem,
ut homines devorent, &c. Morus. Utop. lib. 1.  78 Di- conticescunt; et quod scire homines nolunt, Deo narversos variis tribuit natura furores.  79Democrit. rant. Senec. ep. 10. 1. 1.




46                           Democritus to the Reader.
Can all the hellebore in the Anticyrwe cure these men?     No, sure,83 an acre of
hellebore will not do it."
That which is more to be lamented, they are mad like Seneca's blind woman,
and will not acknowledge, or 4 seek for any cure of it, for pauci vident morbum
suum, omnes amant.    If our leg or arm offend us, we covet by all means possible to
redress it; 5 and if we labour of a bodily disease, we send for a physician; but for
the diseases of the mind we take no notice of them: 6Lust harrows us on the one
side; envy, anger, ambition on the other. We are torn in pieces by 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 acknowledge 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, borrowed titles, because nobody should discern him. Every man thinks with himself, Egomet videor
mihi sanus, I am well, I am wise, and laughs at others. And'tis a general fault
amongst them all, that s 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 dizards; and as to sailors, --  terrceque urbesque recedunt — they move, the land stands still, the world hath much
more wit, they dote themselves. 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 89 scoff and point one at another, when
as in conclusion all are fools, 90 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, —      9nil rectum, nisi quod placuit
sibi, ducit, that are not so minded, 92(quodque volunt homines se bene velle putant,)
-ll fools that think not as he doth: he will not say with Atticus, Suam quisque
sponsam, mihi meam, let every man enjoy his own spouse; but his alone is fair,
suus amor, &c., and scorns all in respect of himself, 93will imitate none, hear none
94 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 our times, Quisque in alio superfluum esse censet, ipse quod non habet nec curat, that which he hath
not himself or doth not esteem, he accounts superfluity, an idle quality, a mere foppery in another: like 1Esop'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 95 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, Jlliena optimum frui insanid, to make ourselves merry with other men's obliquities, when as
he himself is more faulty than the rest, mutato nomine, de te fabula narratur, he may
take himself by the nose for a fool; and which one calls maximum stultitice specimen,
to be'ridiculous to others, and not to perceive or take notice of it, as Marsyas was
when he contended with Apollo, non intelligens se deridiculo haberi, saith 9 Apuleius;'tis his own cause, he is a convicted madman, as 97Austin well infers " in the
eyes of wise men and angels he seems like one, that to our thinking walks with his
s8 Plautus Menech. non potest htec res HIellebori ju- priscis exprobrat. Bud. de affec. lib. 5.  s Senes
gere obtinerier.  4 Eoque gravior morbus quo ig- pro stultis habent juvenes. Balth. Cast.  8 Clodius
notior periclitanti.  ssQue lhedunt oculos, festinas accusat maechos.  90 Omnium stultissimi qui auridemere; si quid est animum, differs curandi tempus culas studiose tegunt. Sat. Menip.  9s Hor. Epist. 2.
in annum. Hor.  66 Si caput, crus dolet, brachium, 92 Prosper.  93 Statim sapiunt, statim sciunt, nemi&c. Medicunm accersimus, recte et honeste, si par nem reverentur, neminem imitantur, ipsi sibi exemetiam industria in animi morbis poneretur. Joh. Pe- plo. Plin. Epist. lib. 8.  94Nulli alteri sapere
lenus Jesuita. lib. 2. de hum. affec. morborumque cura. concedit, ne desipere videatur. Agrip.  95 Omnis
87 Et quotusquisque tamen est qui contra tot pestes orbis persechio a persis ad Lusitaniam.  96 2 Florid.
medicum requirat vel regrotare se agnoscat? ebullit 97 August. Qualis in oculis hominum qui inversis pediira, &c. Et nos tamen egros esse negamus. Inco- bus ambulat, talis in oculis sapientum et angelorum
lumes medicum recusant. Prcesens ietas stultitiam  qui sibi placet, aut cui passiones dominantur.




Democritus to the Reader.                            47
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, 98Hei mihi, insanire me aiunt, quum ipsi ultra
insaniant. We accuse others of madness, of folly, and are the veriest dizards ourselves. For it is a great sign and property of a fool (which Eccl. x. 3, points at)
out of pride and self-conceit to insult, vilify, condemn, censure, and call other men
fools (JNon videmus manticce quod 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 dizard
himself make a treatise of wisdom, or with Sallust to rail downright at spoilers of
countries, and yet in "9office 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 ntis not seen, Satietas erroris et dementice, pariter
absurditatem et admirationem tollit.'Tis with us, as it was of old (in' Tully's censure at least) with C. Pimbria 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 2 no notice taken of it.
"Nimirum insanus paucis videatur; eb quod  "When all are mad, where all are like opprest
Maxima pars hominum morbo jactatur eodem."  Who can discern one mad man from the rest!'
But put case they do perceive it, and some one be manifestly convicted of madness,
he now takes notice of his folly, be it in action, gesture, speech, a vain humour he
hath in building, bragging, jangling, spending, gaming, courting, scribbling, prating,
for which he is ridiculous to others,4 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 amablilis insania, et
mentis gratissimus error, so pleasing, so delicious, that he 5cannot leave it.     He
knows his error, but will not seek to decline it, tell him what the event will be,
beggary, sorrow, sickness, disgrace, shame, loss, madness, yet 6" an angry man will
prefer vengeance, a lascivious his whore, a thief his booty, a glutton his belly, before
his welfare." Tell an epicure, a covetous man, an ambitious man of his irregular
course, wean him   from it a little, pol me occidistis amici, he cries anon, you have
undone him, and as 7a "dog to his vomit," he returns to it again; no persuasion
will take place, no counsel, say what thou canst,
"Clames licet et mare ccelo
Confundas, surdo narras,"8
demonstrate as Ulysses did to 9Elpenor 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 1' si in hoc erro, libenter erro, nec hunc errorem auferri mihi volo; I
will do as I have done, as my predecessors have done, 2 and as my friends now do:
I will dote for company. Say now, are these men      mad or no,'4Heus age responde B
are they ridiculous? cedo quemvis arbitrum, are they sance mentis, sober, wise, and
discreet? have they common sense?-:       uter est insanior horum?   I am  of Democritus' opinion for my part, I hold them worthy to be laughed at; a company of
brain-sick dizards, as mad as' Orestes and Athamas, that they may go;ride the
ass,": and all sail along to the Anticyrae, in the " ship of fools" for company together.
I need not much labour to prove this which I say otherwise than thus, make any
9s Plautus Menechmi.  99 Governor of Asnich by honores, avarus opes, &c. odimus hrec et accercimus.
Caesar's appointment.  100 Nunc sanitatis patroci- Cardan. 1. 2. de conso.  7 Prov. xxvi. 11.  8 Alnium est insanientium turba. Sen.  1 Pro Roseio though you call out, and confound the sea and sky,
Amerino, et quod inter omnes constat insanissimus, you still address a deaf man.  9 Plutarch. Gryllo.
nisi inter eos, qui ipsi quoque insaniunt.  2 Ne- suilli homines sic Clem. Alex. vo.  10Non percesse est cum insanientibus furere, nisi solus relin- suadebis, etiamsi persuaseris.  niTully.  12Malo
queris. Petronius.   3 Quoniam non est genus cum illis insanire, quam cum aliis bene sentire.
unum stultitire qua me insanire putas.  4 Stultum  1s Qui inter hos enutriuntur, non magis sapere possunt,
me fateor, liceat concedere verum, Atque etiam insa- quAm qui in culinh bene olere. Patr6n.  4 Pernum. Hor.      Odi nec possum cupiens nec esse sius.  15Hor.2. ser. which of these is the more
quod odi. Ovid. Errore grato libenter omnes insani- mad.  2sVesanum exagitant gueri, innupteque
mus.    6 Amator scortum vitae prweponit, iracundus puelkse
vindictam; fur priedam, parasitus gulam, ambitiosus




48                         Democritus to the Reader.
solemn protestation, or swear, I think you will believe me without an oath; say at
a word, are they fools? I refer it to you, though you be likewise fools and madmen
yourselves, and I as mad to ask the question; for what said our comical Mercury?
17 " 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, testimonies, illustrations, and
that in brief.'JVNunc accipe quare desipiant omnes ceque ac tu. My first argument
is borrowed from Solomon, an arrow drawn out of his sententious quiver, Pro. iii. 7,' Be not wise in thine own eyes."   And xxvi. 12, "Seest thou a man wise in his
own conceit? more hope is of a fool than of him."    Isaiah pronounceth a woe
against such men, cap. v. 21," that are wise in their own eyes, and prudent in their
own sight."  For hence we may gather, that it is a great offence, and men are much
deceived that think too well of themselves, an especial argument to convince them
of folly. Many men (saith'gSeneca) " 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, prceproperi, too quick and
ready, 20citb prudentes, cito pii, citb mariti, citb patres, citb sacerdotes, cito omnis
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 2l' given to the wisest, to Bias, Bias to Solon," &c. If such a
thing were now found, we should all fight for it, as the three goddesses did for the
golden apple, we are so wise: we have women politicians, children metaphysicians;
every silly fellow can square a circle, make perpetual motions, find the philosopher's
stone, interpret Apocalypses, make new Theories, a new system of the world, new
Logic, new Philosophy, &c. JVostra utique regio, saith 22Petronius, "' our country
is so full of deified spirits, divine souls, that you may sooner find a God than a man
amongst us, we think so well of ourselves, and that is an ample testimony of much
folly.
My second argument is grounded upon the like place of Scripture, which though
before mentioned in effect, yet for some reasons is to be repeated (and by Plato's good
leave, I may do it, 2365 6 xaebv p Osv oUEy pc3<et) 4 Fools (saith David) by reason
of their transgressions." &c. Psal. cvii. 17. Hence Musculus infers all transgressors
must needs be fools. So we read Rom. ii., " Tribulation and anguish on the soul
of every man that doeth evil;" but all do evil. And Isaiah, lxv. 14, " My servant
shall sing for joy, and 24ye 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 folly and madness. 2Probus quis nobiscum vivit?
Show me an honest man, Jyemo malus qui non stultus,'tis Fabius' aphorism to the
same end. If none honest, none wise, then all fools. And well may they be so
accounted: for who will account him otherwise, Qui iter adornat in occidentem,
quumn properaret in orientem? that goes backward all his life, westward, when he is
bound to the east? or hold him a wise man (saith 26Musculus) " that prefers momentary pleasures to eternity, that spends his master's goods in his absence, forthwith
to be condemned for it?".Jequicquam sapit qui sibi non sapit, who will say that
a sick man is wise, that eats and drinks to overthrow the temperature of his body?
Can you account him wise or discreet that would willingly have his health, and yet
will do nothing that should procure or continue it? 27Theodoret, out of Plotinus
the Platonist, " holds it a ridiculous thing for a man to live after his own laws, to do
17 Plautus.  Is Hor.. 2. sat. 2. Superbam stulti- 24Malefactors.  25Who can find a faithful man 
tiam Plinius vocat. 7. epist. 21. quod semel dixi, fixum Prov. xx. 6.  26 n Psal. xlix. Qui momentanea
ratumque sit. a9 Multi sapientes proculdubio fuis- sempiternis, qui delapidat heri absentis bona, mox in
sent, si se non putassent ad sapientime summum per- jus vocandus et damnandus.  27 Perquam ridivenisse.    20 Idem.   21Plutarchus Solone. culum est homines ex animi sententia vivere, et quam
Detur sapientiori.  22Tam prmesentibus plena Diis ingrata sunt exequi, et tamen A solis Diis vella
est numinibus, ut facilius possis Dcum quam hominem solvos fieri, quum proprime salutis curam abjecerint.
invenire.    23 Pulchrum bis dicere non nocet, Theod. c. 6. de provid. lib. de curat. grsec. affect.




Democritus to the Reader.                           49
that which is offensive to God, and yet to hope that he should save him: and when
he voluntarily neglects his own safety, and contemns the means, to think to be delivered by another: who will say these men are wise?
A third argument may be derived from the precedent, 2all 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 Chrysostom   contends; " or rather
dead and buried alive," as 29Philo 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 30Lactantius stiffly maintains, "wisdom cannot dwell.
--' qui cupiet, metuet quoque porrb,
Qui metuens vivit, liber mihi non erit unquam.' "31
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 32Lactantius 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?      33 Mortalis nemo est
quem non attingat dolor, morbusve, as 34Tully determines out of an old poem, no
mortal men can avoid sorrow and sickness, and sorrow is an inseparable companion
from melancholy.    33Chrysostom pleads farther yet, that they are more than mad,
very beasts, stupified and void of common sense: 4 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 bull, ravenest like a bear, stingest like a scorpion, rakest like a
wolf, as subtle as a fox, as impudent as a dog?   Shall I say thou art a man, that
hast all the symptoms of a beast?    How shall I know thee to be a man? by thy
shape? That affrights me more, when I see a beast in likeness of a man.
3 Seneca calls that of Epicurus, magnificam vocen^, 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 the rest; 0 dementer senectutem, Tully exclaims.  Therefore young, old, middle age, are all stupid,
and dote.
37lEneas Sylvius, amongst many other, sets down three special ways to find a fool
by.  He is a fool that seeks that he cannot find: he is a fool that seeks that, which
being found will do him more harm than good: he is a fool, that having variety of
ways to bring him to his journey's end, takes that which is worst.  If so, methinks
most men are fools; examine their courses, and you shall soon perceive what dizards
and mad men the major part are.
Beroaldus will have drunkards, afternoon men, and such as more than ordinarily
delight in drink, to be mad.  The first pot quencheth thirst, so Panyasis the poet
determines in Jithence.us, secunda gratiis, horis et Dyonisio: the second makes merry,
the third for pleasure, quarta ad insaniam, the fourth makes them mad.  If this position be true, what a catalogue of mad men shall we have? what shall they be that
drink four times four?.JVonne supra omnem furorem, supra omnem insanian reddunt insanissimos? I am of his opinion, they are more than mad, much worse than
mad.
The 38Abderites condemned Democritus for a mad man, because he was sometimes
sad, and sometimes again profuselymerry.   cHc Patrid (saith Hippocrates) ob risum
firere et insanire dicunt, his countrymen hold him mad because he laughs; 9 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
2s Sapiens sibi qui imperiosus, &c. Ifor. 2. ser. 7. mulieres, ut ursus ventri indulgeas, quum rapias ut
2) Conclus. lib. de vie. offer. certum est animi morbis lupus, &c. at inquis formain hominis habeo, Id magis
laborantes pro mortuis consendos.  0 Lib. de sap. terret, quumn feram humana specie videre me putem.
Ubi timor adest, sapientia adesse nequit.  31 sle who 3 Epist. lib. 2. 13. Stultus semper incipit vivere,
is desirous is also fearful, and he who lives in fear foeda hominumlevitas, nova quotidie fundamenta vitea
never can be free.  32 Quid insanius Xerxe Helles- ponere, novas spes, &c.: 7De curial. miser.
pontum verberante, &c.  33Eccl. xxi. 12. Where Stultus, qui qurerit quod nequit invenire, stultus qui
is bitterness, there is no understanding. Prov. xii. qumerit quod nocet inventum, st-ultus qui cum plures
16. An angry man is a fool.  313 Tusc. Injuria in habet calles, deteriorem deligit. Mihi videntur omnes
sapientem non cadit.  35 Horn. 6. in 2 Epist. ad Cor. deliri, amentes, &c.  38 Ep. Demagete.  39 Amicis
Hominem te agnoscere nequeo, cum tanquam asinus nostris Rhodi dicito, ne ninium rideant, ant nimium
recalcitres, lascivias ut taurus, hinnias ut equus post tristes sint.
7                                   E




50                           Democritus to the Reader.
seen what 40fleering 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 fcelix idemque sapiens, to be wise and happy, are
reciprocal terms, bonus idemque sapiens honestus.'Tis 4I 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?
42-     "sapiens sibique imperiosus,
Quem neque pauperis, neque mors, neque vincula  "He s wise that can command his own will,
terrent,                                Valiant and constant to himself still,
Responsare cupidinibus, contemnere honores  Whom poverty nor death, nor bands can fright,
Fortis, et in seipso totus teres atque rotundus."  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.  J'emo malus fcelix. But no man is happy in this life,
none good, therefore no man wise.   43Rari quippe boni-    For one virtue you shall
find ten vices in the same party; pauci Promethei, multi Epimethei.   We may peradventure usurp the name, or attribute it to others for favour, as. Carolus Sapiens,
Philippus Bonus, Lodovicus Pius, &c., and describe the properties of a wise man,
as Tully doth an orator, Xenophon Cyrus, Castilio a courtier, Galen temperament,
an aristocracy is described by politicians. But where shall such a man be found?
" Vir bonus et sapiens, qualem vix repperit unum  "A wise, a good man in a million,
Millibus 6 multis hominum consultus Apollo."  |  Apollo consulted could scarce find one."
A man is a miracle of himself, but Trismegistus adds, JMaximum nmiraculum 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 Homer's works,
as the most precious jewel of human wit, and yet 44 Scaliger upbraids Homer's muse,
JNutricem insance sapientice, a nursery of madness, 45 impudent as a court lady, that
blushes at nothing.  Jacobus Mycillus, Gilbertus 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 46Seneca saith of himself, " when
I would solace myself with a fool, I reflect upon myself, and there I have him."
Cardan, in his Sixteenth Book of Subtilties, reckons up twelve super-eminent, acute
philosophers, for worth, subtlety, and wisdom: Archimedes, Galen, Vitruvius, Architas Tarentinus, Euclid, Geber, that first inventor of Algebra, Alkindus the Mathematician, both Arabians, with others. But his triumviri terrarum far beyond the
rest, are Ptolommaus, Plotinus, Hippocrates.   Scaliger exercitat. 224, scoffs at this
censure of his, calls some of them  carpenters and mechanicians, he makes Galen
fimbriam Hippocralis, a skirt of Hippocrates: and the said 47Cardan 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 48Lod. Vives calls them nugas Suisseticas   and Cardan, opposite to
himself in another place, contemns those ancients in respect of times present, 49JMajoresque nostros ad presentes collatos juste pueros appellari.   In conclusion, the
said'0Cardan and Saint Bernard will admit none into this catalogue of wise men,
51but 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 52Bernard, quantb magisforas es sapiens, tanto magis intus:stultus eficeris, &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 drunkenness in the saints of God themselves; sanctum. insanium Bernard calls it (though not as blaspheming 3 Vorstius,
would infer it as a passion incident to God himself, but) familiar to good men, as
40 Per multum risum poteris cognoscere stultum. de causis corrupt. artium.  49 Actione ad subtil. in
Offic. 3. c. 9.  41 Sapientes liberi, stulti servi, li- Scal. fol. 1226.  50 Lib. 1. de sap.  51 Vide miser
bertas est potestas, &c.  42Hor. 2. ser. 7.  43Ju- homo, quia totum est vanitas, totum stultitia, totum
ven. "Good people are scarce."  44Hypocrit. dementia, quicquid facis in hoc mundo, preter hoc so4'Ut muliei aulica nullius pudens.  46Epist. 33. lum quod propter Deum facis. Ser. de miser. hom.
Quando fatuo delectari volo, non est longe quarendus, 52 In 2 PIatonis dial. 1. de justo.  63 Dum iram et
me video.   47 Primo contradicentium.  4b Lib. odium in Deo revera ponit.




Democritus to the Reader.                         5i
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 divine taste of that heavenly nectar, which
poets deciphered by the sacrifice of Dionysius, and in this sense with the poet,
64 insanire lubet, as Austin exhorts us, ad ebrietatem se quisque paret, let's all be mad
and 55 drunk. But we commonly mistake, and go beyond our commission, we reel
to the opposite part, 56 we are not capable of it, 57 and as he said of the Greeks, Vos
Grceci semper pueri, vos Britanni, Galli, Germani, Itali, &c. you are a company
of fools.
Proceed now (a partibus ad totum, or from the whole to parts, and you shall find
no other issue, the parts shall be sufficiently dilated in this following Preface. The
whole must needs follow by a sorites or induction. Every multitude is mad,
5sbellua multorum capitum, (a many-headed beast), precipitate and rash without
judgment, stultum animal, a roaring rout. 59 Roger Bacon proves it out of Aristotle,
Vulgus dividi in oppositum contra sapientes, quod vulgo videtur verum,falsum est;
that which the commonalty accounts true, is most part false, they are still opposite
to wise men, but all the world is of this humour (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, vertigenous and
lunatic within this sublunary maze.
I could produce such arguments till dark night: if you should hear the rest,
" Ante diem clauso component vesper Olimpo:"  j " Through such a train of words if I should run,
The day would sooner than the tale be done:"
but according to my promise, I will descend to particulars. This melancholy extends
itself not to men only, but even to vegetals and sensibles.  I speak not of those
creatures which are saturnine, melancholy by nature, as lead, and such like minerals, or those plants, rue, cypress, &c. and hellebore itself, of which 0 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 sullenness, or a beast in a pen, or take his young ones or
companions from him, and see what effect it will cause. But who perceives not
these common passions of sensible creatures, fear, sorrow, &c. Of all other, dogs are
most subject to this malady, 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
6lauthor.
Kingdoms, provinces, and politic bodies are likewise sensible and subject-to this
disease, as 6Boterus in'his politics hath proved at large. "As in human bodies
(saith he) there be divers alterations proceeding from humours, so be there many diseases in' a commonwealth, which do as diversely happen from several distempers,"
as you may easily percieve by their particular symptoms. For where you shall see
the people civil, obedient to God and princes, judicious, peaceable and quiet, rich~
fortunate, 63and flourish, to live in peace: in unity and concord, a country well tilled,
many fair built and populous cities, ubi incolce nitent as old 6' Cato said, the people
are neat, polite and terse, ubi bene, beateque vivunt, which our politicians make the
54 Virg. 1. Eccl. 3.  55 Ps. inebriabuntur ab uber-  losop. 1. 1. c. 25 et 19. ejusd. 1. Lib. 10. cap. 4.  t6 See
tate doinus.  66 In Psal. civ. Austin.  7 In Pla- Lipsius epist.  2 De politai illustrium lib. 1. cap. 4.
tonis Tim. sacerdos JEgyptius.  58Hor. vulgis in- ut in humanis coporibus variae accidunt mutationes
sanum.  5 Patet ea diviso probabilis, &c. ex. Arist. corporis, animique, sic in republica, &c.  63 Ubi
Top. ib. 1. c. S. Rog. Bac. Epist. de secret. art. et nat. reges philosophantur, Plato.  64Lib. de re rust.
c. 8. non est judicium in vulgo.  O De occult. Phi



52                          Democritus to the Reader.
chief end of a commonwealth; and which 63Jristotle Polit. Zib. 3, cap. 4, calls Commune bonum, Polybius lib. 6, optabilem et selectum statum, that country is free from
melancholy; as it was in Italy in the time of Augustus, now in China, now in many
other flourishing kingdoms of Europe. But whereas you shall see many discontents,
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 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:
asto be situated in a bad clime, too far north, sterile, in a barren place, as the desert
of Lybia, deserts of Arabia, places void of waters, as those of Lop and Belgian in
Asia, or in a bad air, as at Jllexandretta, Bantam, Pisa, Durrazzo, S. John de Ulloa,
&c., or in danger of the sea's continual inundations, as in many places of the Low
Countries and elsewhere, or near some bad neighbours, as Hungarians to Turks,
Podolians to Tartars, or almost any bordering countries, they live in fear still,
and by reason of hostile incursions are oftentimes left desolate. So are cities by
reason 66 of wars fires, plagues, inundations, 67 wild beasts, decay of trades, barred
havens, the sea's violence, as Antwerp may witness of late, Syracuse of old, Brunduslum 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 country cannot prosper. When Abraham
came to Gerar, and saw a bad land, he said, sure the fear of God was not in that
place. 65 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, &c., but for their idolatry, neglect -of God's word, for sacrilege, even for one
Achan's fault?  And what shall we except 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 69Aristotle, Bodin, Boterus, Junius, Arniscus, &c. I will only point at some of
chiefest. I7Impotentia gubernandi, at.axia, confusion, ill government, which proceeds
from  unskilful, slothful, griping, covetous, unjust, rash, or tyrannizing magistrates,
when they are fools, idiots, children, proud, wilful, partial, indiscreet, oppressors,
giddy heads, tyrants, not able or unfit to manage such offices: 71 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 burthen of a Turkish government; and those vast kingdoms of Muscovia, Russia, 72under a tyrannizing duke.
Who ever heard of more civil and rich populous countries than those of " Greece,
Asia Minor, abounding with all 73 wealth, multitudes of inhabitants, force, power,
splendour and magnificence?" and that miracle of countries, 4 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 almost
waste, by the despotical government of an imperious Turk, intolerabili servitutis
65 Vel publicam utilitatem: salus publica suprema 5. c. 3.  70 Boterus Polit. lib. 1. c. 1. Cumi nempe
lex esto. Beata civitas non ubi pauci beati, sed tota princeps rerum gerendarum imperitus, segnis, oscicivitas beata. Plato quarto de republica.  MMan- tans, suique muneris immemor, ant fatuus est.
tua vse misere nimium vicina Cremona.  67lnter- 71 Non viget respublica cujus caput infirmatur. Sa.
dum A feris, ut olim Mauritania, &c.  6sl)eliciis lisburiensis, c. 22.  7*See Dr. Fletcher's relaHispanise anno 1604. Neino mains, nemo pauper, op- tion, and Alexander Gacninus' history.  73 Abuntimus quisque atque ditissimus. Pie, sancteque vive- dans omni divitiarum affluentia incolarum multitudine
bant summaque cum veneratione, et timore divino splendore ac potentia.  74 Not above 200 miles in
cultui, sacrisque rebus incunbebant.  69 Polit. 1. length, 60 in breadth, according to Adricomius.




Democrztus to the Reader.                              53
jugo premztur ('0 one saith) not only fire and water, goods or lands, sed ipse spiritus
ab insolentissimi victoris pendet nutu, such 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 76historian 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, JVovce exactiones, nova onera imposita, new
burdens and exactions daily come upon them, like those of which Zosimus, lib. 2, so
grievous, ut viri uxores, patres filios prostituerent ut exactoribuls e questu, &c., they
must needs be discontent, hinc civitatum gemitus et ploratus, as 7STully holds,
hence come those complaints and tears of cities, " poor, miserable, rebellious, and
desperate subjects, as 79Hippolitus adds; and 80as 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 -eligion, but in show    Quid hypocrisifiagilius    what so brittienand uisure?
iihat'sooner subverts their estates than wandering and raging lusts, on their subjects'
wives, daughters? to say no worse.     That they should facem )prceferre, lead the
way to all virtuous actions, are the ringleaders oftentimes of all mischief and dissolute courses, and by that means their countries are plagued, 81s and they themselves
often ruined, banished, or murdered by conspiracy of their subjects, as Sardanapalus,
was, Dionysius, junior, Heliogabalus, 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 Guelfs and Gibelines
disturb the quietness of it, 2 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, 3 covetous,
avaritice mancipia, ravenous as wolves, for as Tully writes: qui prceest prodest, et
qui pecudibus prceest, debet eorum  utilitati inservire: or such as prefer their private
before the public good.    For as s4he said long since, res privatce publicis semper
officere.  Or whereas they be illiterate, ignorant, empirics in policy, ubi deest facultas, 8virtus (Jlristot. 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, 6 a great defect: because as an 87 old philosopher affirms, such men are not
always fit. " Of an infinite number, few alone are senators, and of those few, fewer
good, and of that small number of honest, good, and noble men, few that are learned,
wise, discreet and sufficient,able to discharge such places, it must needs turn to the
confusion of a state."
For as the 8s Princes are, so are the people; Qualis Rex, talis grex: and which
~Antigonus right well said of old, qui.JMacedonice regem erudit, omnes etiam subditos
erudit, he that teacheth the king of Macedon, teacheth all his subjects, is a true
saying still.
"For Princes are the glass, the school, the book,  Corumunt vitiorum exi   d s     nos
where ubje'eyes do learnCorrumpunt vitiorrm       exempla domestica, magnis
Where subjects' eyes ddo loo"               Cum subeant animos auctoribus."a      90
Their examples are soonest followed, vices entertained, if they be profane, irreli75 Romulus Amascus.   76 Sabellicus. Si quis in- plant and overthrow their adversaries, enrich themcola vetus, non agnosceret, si quis peregrinus inge- selves, get honours, dissemble; but what is this to the
misceret.  77 Polit. 1. 5. c. 6. Crudelitas principum, bene esse, or preservation of a Commonwealth'
impunitas scelerum, violatio legum, peculatus pecunie 66 Imperium suapte sponte corruit.  b7 Apul. Prim.
publicae, etc.  78Epist.  9SDe increm. urb. cap. Flor. Ex innumerabilibus, pauci -Senatores genere
20. subditi miseri, rebelles, desperati, &c.  O0 R. nobiles, e consularibus pauci boni, e bonis adhuc pauci
Darlington. 1596. conclusio libri.  s' Boterus 1. 9. eruditi.  88 Non solum vitia concipiunt ipsi princic. 4. Polit. Quo fit ut aut rebus desperatis exulent, pes, sed etiam infundunt in civitatem, plusque exemplo
aut conjuratione subditorum crudelissime tandem tru- quain peccato nocent. Cic. 1. de legibus.  bil Epist.
cidentur.    2 Mutulis odiis et ciedibus exhausti, &c. ad Zen. Juven. Sat. 4. Paupertas seditionem gignit
e3 Lucra ex malis, scelerastisque causis.  84 Salust. et maleficium, Arist. Pol. 2. c. 7.  90 Vicious do-'6 For most part we mistake the name of Politicians, mestic examples operate more quickly upon us when
accounting such as read Machiavel and Tacitus, great suggested to our minds by high authorities.
statesmen, that can dispute of political precepts, supca2




54                           Democritus to the Reader.
gious, 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 (s revws a cicw COLt6 XcX xaxovpyTav, 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 famce ac vitae.  It was, an old 1 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.5" When Catiline rebelled in Rome, he got a company of such debauched rogues together, they
were his familiars and coadjutors, and such have been your rebels most part in all
ages, Jack Cade, Tom Straw, Kette, and his companions.Where they be generally riotous and contentious, where there be many discords,
many laws, many lawsuits, many lawyers and many physicians, it is a manifest sign
of a distempered, melancholy state, as 92 Plato long since maintained: 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, 93a 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. 9tCrumenimulga natio, &c.      A purse-milking nation, a clamorous company, gowned vultures, 95qui ex injuria vivent et sanguine civium, thieves
and seminaries of discord; worse than any polers by the highway side, auri accipitres, auri exterebronides, pecuniarum  hamiolca, quadruplatores, curice harpvagones,
fori tintinabula, monstra hominum, mangones, &c. that take upon them      to make
peace, but are indeed the very disturbers of our peace, a company of irreligious harpies, scraping, griping catchpoles, (I mean our common hungry pettifoggers, 9rabulas forenses, love and honour in the meantime all good laws, and worthy lawyers,
that are so many 97oracles and pilots of a well-governed commonwealth).    Without
art, without judgment, that do more harm, as 98 Livy said, quam bella externa, fames,
morbive, than sickness, wars, hunger, diseases; " and cause a most incredible destruction of a commonwealth,' saith 93 Sesellius, a famous civilian sometimes in Paris,
as ivy doth by an oak, embrace it so long, until it hath got the heart out of it, so do
they by such places they inhabit; no counsel at all, no justice, no speech to be had,
nisi eum premulseris, he must be fed still, or else he is as mute as a fish, better open
an oyster without a knife.  Experto crede (saith 00 Salisburiensis) in manus eorum
millies incidi, et Charon immitis qui nulli pepercit unquam, his longe clenentior est;
" I speak out of experience, I have been a thousand times amongst them, and Charon
himself is more gentle than they;'he is contented with his single pay, but they
multiply still, they are never satisfied," besides they have damnificas linguas, as he
terms it, nisi funibus argenteis vincias, they must be fed to say nothing, and 2 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, 3 of all injustice there is
none so pernicious as that of theirs, which when they deceive most, will seem to
be honest men."   They take upon them to be peacemakers, et fovere causas humilium, to help them  to their right, patrocinantur affictis, 4but all is for their own
good,. ut loculos pleniorom exhauriant, they plead for poor men gratis, but they are
but as a stale to catch others.  If there be no jar,'they can make a jar, out of the
law itself find still some quirk or other, to set them at odds, and continue causes so
long, lustra aliquot, I know not how   many years before the cause is heard, and
| when'tis judged and determined by reason of some tricks and errors, it is as fresh,to begin, after twice seven years sometimes, as it was at first; and so they prolong
s Salust. Semper in civitate quibus opes nulle sunta Lib. S.  9 Lib. 1. de rep. Gallorum, incredibilem
bonis invident, vetera odere, nova exoptant, odio su- reipub. perniciem afferunt.  10 Polycrat. lib.  1 Is
arum rerum mutari omnia petunt.  2 De legibus. stipe contentus, et hi asses integros sibi multiplicari
profligatte in repub. disciplinae est indicium jurisperi- jubent.  2 Plus accipiunt tacere, quam nos loqui.
torum numerus, et medicorum copia.  9n In prief. 3 Totius injustitime nulla capitalior, quam eorum qui
stud. juris. Multiplicantur nune in tcrris ut locustse cum maxime decipiunt, id agunt, ut boni viri esse vinon patriat parentes, sed pestes, pessimi homines, ma- deantur.  4 Nam quocunque modo causa procedat,
jore ex parta superciliosi, contentiosi, &c. licitum hoc semper agitur, ut loculi impleantur, etsi avaritia
latrocinium exercent.  g4Dousa epid. loquieleia nequit saiari.  5 Camden in Norfolk: qui si nihil
turba, vultures togati.  95 Bare. Argen.  a6 Juris sit litium o juris apicibus lites tamen serere callent.
consulti domus oraculum civitatis. Tully.  M Lib. 3.




Democritus to the Reader.                           55
time, delay suits till they have enriched themselves, and beggared their clients. And,
as ICato 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 hereafter, some of them in hell.' 7 Simlerus
complains amongst the Suisseres of the advocates in his time, that when they should
make an end, they began controversies, and " protract their causes many years, persuading them their title is good, till their patrimonies be consumed, and that they
have spent more in seeking than the thing is worth, or they shall get by the recovery."
So that he that goes to law, as the proverb is, sholds 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; 9 what difference?  They had wont heretofore,
saith Austin, to end matters, per communes arbitros; and so in Switzerland (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 plaintiff and defendant come
to their Alfakins or chief judge, " and at once without any farther appeals or pitiful
delays, the cause is heard and ended."  Our forefathers, as 2a worthy chorographer
of ours observes, had wont pauculis 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 oft seen) to convey a whole
manor, was implicite contained in some twenty lines or thereabouts; like that scede
or Sytala Laconica, so much renowned of old in all contracts, which'3Tully so
earnestly commends to Atticus, Plutarch in his Lysander, aristotle polit.: Thucydides, lib. 1, 4Diodorus and Suidus approve and magnify, for that laconic brevity
in this kind; and well they might, for, according to'5Tertullian, certa sunt paucis,
there is much more certainty in fewer words.     And so was it of old throughout:
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 particulars (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 tomorrow; 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 sacrifice 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 multitudo perdentium et pereuntium, a destructive
rout that seek one another's ruin.  Such most part are our ordinary suitors, termers,
clients, new stirs every day, mistakes, errors, cavils, and at this present, as I have
heard in some one court, I know not how many thousand       causes: no person free,
no title almost good, with such bitterness in following, so 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'7Corinthians 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'Swise
man amongst you, to judge betweenf his brethren? but that a brother goes to law
6 Plutarch. vit. Cat. causas apud inferos quas in 1 Clenard. I. 1. ep. Si quae controversie utraque pars
suam fidem receperunt, patrocinio suo tuebuntur. judicem adit, is semel et simul rem transigit, audit:
7 Lib. 2. de Helvet. repub. non explicandis, sed moli- nec quid sit appellatio, lachrymoseque moro noscunt.
endis controversiis operam dant, ita ut lites in multos 12 Camden.  13 Lib. 10. epist. ad Atticum, epist. 11.
annos extrahantur summa cum molestia utrisque;'4Biblioth. 1. 3.  isLib. de Anim.  1iLib. major
partis et dum interea patrimonia exhauriantur. morb. corp. an animi. Hi non convenilnt ut diis more
8 Lupum auribus tenent.  0 1Hor.   0 Lib. de majoruin sacra faciant, non ut Jovi primitias offerant,
Helvet. repub. Judices quocunque pago constituunt aut Baccho commessationes, sed anniversarius morqui amica aliqua transactione si fieri possit, lites tol- bus exasperans Asiam hue eos coegit, ut cortentiones
lant. Ego majorum nostrorum simplicitatem admi- hic peragant.  171 Cor. vi. 5, 6.  l8,Stulti quando
ror, qui sic causas gravissimas composuerint, &c. j demum sapietis  Ps. xlix. 8.




56                         Democritus to the Reader.
with a brother." And 19 Christ's counsel concerning lawsuits, was never so fit to be
inculcated as in this age: 20Agree with thine adversary quickly," &c. Matth. v. 25.
I could repeat many such particular grievances, which must disturb a body politic.
To shut up all in brief, where good government is, prudent and wise princes, there
all things thrive and prosper, peace and happiness is in that land: where it is otherwise, all things are ugly to behold, incult, barbarous, uncivil, a paradise is turned to
a wilderness. This island amongst the rest, our next neighbours the French and
Germans, may be a sufficient witness, that in a short time by that prudent policy of
the Romans, was brought from barbarism; see but what Caesar reports of us, and
Tacitus of those old Germans, they were once as uncivil as they in Virginia, yet by
planting of colonies and good laws, they became from barbarous outlaws, 2 to be full
of rich and populous 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 22discourse, 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., over against us; those neat cities and populous
towns, full of most industrious artificers, 2so much land recovered from the sea, and
so painfully preserved by those artificial inventions, so wonderfully approved, as that
of Bemster in Holland, ut nihil huic par aut simile invenias in toto orbe, saith Bertius
the geographer, all the world cannot match it, 24so 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 many villages
depopulated, &c. I think sure he would find some fault.
I may not deny but that this nation of ours, doth bene audire apud exteros, is a
most noble, a most flourishing kingdom, by common consent of all 25geographers,
historians, politicians,'tis unica velut arx,2 and which Quintius in Livy said of the
inhabitants of Peloponnesus, may be well applied to us, we are testudines testa sud
inclusi, like so many tortoises in our shells, safely defended by an angry sea, as a
wall on all sides. Our island hath many such honourable eulogiums; and as a
learned countryman of ours right well hath it, 27 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
worldl a blessed, a rich country, and one of the fortunate isles: and for some
things 2Spreferred 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; 29;; without all fear," saith Boterus,
4 furrowing the ocean winter and summer, and two of their captains, with no less
valour than fortune, have sailed round about the world." 30We have besides many
particular blessings, which our neighbours want, the Gospel truly preached, church
discipline established, long peace and quietness free from exactions, foreign fears,
invasions, domestical seditions, well manured, 3 fortified by art, and nature, and now
most happy in that fortunate union of England and Scotland, which our forefathe:s
have laboured to effect, and desired to see. But in which we excel all others, a
19 So intituled, and preached by our Regius Profes- del par excellence.'  27 Jam inde non belli gloria
sor, D. Prideaux; printed at London by Foelix King- quam humanitatis cultu inter florentissimas orbis
ston, 1621.  00of which Text read two learned Christiani gentes imprimis floruit. Camden Brit. de
Sermons.   21 Srepius bona materia cessat sine ar- Normannis.  28 Georg. Keeker.  9 Tam hieme
tifice. Sabellicus de Germania. Si quis videret Ger- quAm aestate intrepid6 sulcant Oceanum, et duo illomaniam urbibus hodie excultam, non diceret ut olim rum duces non minore audacif quam fortuna totius
tristem cultu, asperam coelo, terram informem.'2 By orbem terrae circumnavigirunt. Amphitheatro Botehis Majesty's Attorney General there.  23As Zeip- rus.  soA fertile soil, good air, &c. Tin, Lead,
land, Bemster in Holland, &c.  24From Gaunt to Wool, Saffron, &c.  1 Tota Britannia unica velut
Sluce, from Bruges to the Sea, &c.  25Ortelius, arx Boter.
Boterus, Mercator, Meteranus, &c.  26 " The cita



Democritus to the Reader.                       57
wise, learned, religious king, another Numa, a second Augustus, a true Josiah; most
worthy senators, a learned clergy, an obedient commonalty, &c. Yet amongst many
roses, some thistles grow, some bad weeds and enormities, which much disturb the
peace of this body politic, eclipse the honour and glory of it, fit to be rooted out,
and with all speed to be reformed.,The first is idleness, by reason of which we have many swarms of rogues, and
beggars, thieves', druinkards, and discontented persons (whom Lycurgus in Plutarch
calls morbos reipublice, the boils of the commonwealth), many poor people in all
our towns. Civitates ignobiles, as 32Polydore 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, circumspect, industrious. Idleness is the malus
genius of our nation. For as 33 Boterus justly argues, fertility of a country is not
enough, except art and 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.
4" England," saith he, " London only excepted, hath never a populous 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 villages, no ground idle, no not rocky
places, or tops of hills are untilled, as 35Munster informeth us. In 36Greichgea, a
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 37Turinge in Dutchland (twelve miles over by
their scale) 12 counties, and in them 144 cities, 2000 villages, 144 towns, 250 castles. In 38Bavaria 34 cities, 46 towns, &c. 3'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 Guicciardine's relations of
the Low Countries. Holland hath 26 cities, 400 great villages. Zealand 10 cities, 102
parishes. Brabant 26 cities, 102 parishes. Flanders 28 cities, 90 towns, 1154 villages,
besides abbeys, castles, &c. The Low Countries generally have three cities at least
for one of ours, and those far more populous and rich: and what is the cause, but their
industry and excellency in all manner of trades? Their commerce, which is maintained by a multitude of tradesmen, so many excellent channels made by art and opportune havens, to which they build their cities; all which we have in like measure, or
at least may have. But their chiefest loadstone which draws all manner of commerce
and merchandise, which maintains their present estate, is not fertility of soil, but
industry that enricheth them, the gold mines of Peru, or Nova Hispania may not
compare with them. They have neither gold nor 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 England cannot compare with them. I dare boldly say,
that neither France, Tarentum, Apulia, Lombardy, or any part of Italy, Valentia in
Spain, or that pleasant Andalusia, with their excellent fruits, wine and oil, two harvests, no not any part of Europe is so flourishing, so rich, so populous, so full of
good ships, of well-built cities, so abounding with all things necessary for the use of
man.'Tis our Indies, an epitome of China, and all by reason of their industry, good
policy, and commerce. Industry is a load-stone to draw all good things; that alone
makes countries flourish, cities populous, 40 and will enforce by reason of much manure, which necessarily follows, a barren soil to be fertile and good, as sheep, saith
41Dion, mend a bad pasture.
Tell me politicians, why is that fruitful Palestina, noble Greece, Egypt, Asia
3sLib. 1. hist.  3s Increment. urb. 1. 1. c. 9. ssOrtelius / Vaseo et Pet. de Medina.  0 An hunS4Anglie, excepto Londino, nulla est civitas memora- dred families in each.  40PoDuli multitudo dilibilis, licet ea natio rerum omnium copia abundet. gente cultura fcecundat solum. Boter. 1. 8. c. 3.
X Cosmog. Lib. 3. cop. 119. Villarum non est nume- 4 Orat. 35. Terra ubi oves stabulantur optima agrirus, nullus locus otiosus aut incultus.  36 Chytreus colis ob stercus.
orat. edit. Francof. 1583.  7 Maginus Geog.
8




58                          Democritus to the Reader.
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. J.onfatigata aut efteata
humus, as 42 Columella well informs Sylvinus, sed nostrd fit inertia, &c. May a man
believe that which Aristotle in his politics, Pausanias, Stephanus, Sophianus, Gerbelius relate of old Greece? I find heretofore 70 cities in Epirus overthrown by Paulus.Emilius, a goodly province in times past, 43now left desolate of good towns and almost inhabitants. Sixty-two cities in Macedonia in Strabo's time. I find 30 in Laconia,
but now scarce so many villages, saith Gerbelius.  If any man from Mount Taygetus
should view the country round about, and see tot delicias, tot urbes per Peloponesum dispersas, so many delicate and brave built cities with such cost and exquisite
cunning, so neatly set out in Peloponnesus, 44he should perceive them  now ruinous
and overthrown, burnt, waste, desolate, and laid level with the ground. Incredibile
dictu, &c. And as he laments, Quis taliafando Temperet a lachrymis?       Quis tar
durus aut ferreus, (so he prosecutes it).45 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 2Elian of old
Italy?  There were in former ages 1166 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 45Livy, not then so strong and puissant as of old: "They mustered 70
Legions in former times, which now the known world will scarce yield. Alexander
built 70 cities in a short space for his part, our Sultans and Turks demolish twice
as many, and leave all desolate. Many will not believe but that our island of Great
Britain is now more populous than ever it was; yet let them read Bede, Leland and
others, they shall find it most flourished in the Saxon Heptarchy, and in the Conqueror's time was far better inhabited, than at this present. See that Doomsday
Book, and show me those thousands of parishes, which are now decayed, cities
ruined, villages depopulated, &c.  The lesser the territory is, commonly, the richer
it is. Parvus sed bene cultus ager. As those Athenian,'Lacedaemonian, A rcadian,
Aelian, Sycionian, Messenian, &c. commonwealths of Greece make ample proof, as
those imperial cities and free states of Germany may witness, those Cantons of Switzers, Rheti, Grisons, Walloons, Territories of Tuscany, Luke and Senes of old, Pied-.mont, Mantua, Venice in Italy, Ragusa, &c.
That prince therefore as, 47Boterus adviseth, that will have a rich country, and
fair cities, let him get good trades, privileges, painful inhabitants, artificers, and suffer
no rude matter unwrought, as tin, iron, wool, lead, &c., to be transported out of his
country, —  a thing in part seriously attempted amongst us, but not effected. And
because industry of men, and multitude of trade so much avails to the ornament and
enriching of a kingdom; those ancient 4 Massilians would admit no man into their
city that had not some trade.  Selym the first Turkish emperer procured a thousand
good artificers to be brought from Tauris to Constantinople. The Polanders indented
with Henry Duke of Anjou, their new chosen king, to bring with him an hundred
families of artificers into Poland. James the first in Scotland (as 0Buchanan 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, transporting
some families of artificers from  Gaunt hither.  How many goodly cities could I
reckon up, that thrive wholly by trade, where thousands of inhabitants live singular
well by their fingers' ends: As Florence in Italy by making cloth of gold; great
Milan by silk, and all curious works; Arras in Artois by those fair hangings; many
cities in Spain, many in France, Germany, have none other maintenance, especially
those within the land. 51Mecca, in Arabia Petrwea, stands in a most unfruitful coun42 De re rust. I. 2. cap. 1. The soil is not tired or 46Lib. 7. Septuaginta olim legiones scriptTe dicuntur;
exhausted, but has become barren through our sloth. quas vires hodie, &c.  47 Polit. 1. 3. c. 8.  48 For
43 Hodie urbibus desolatur, ct magna ex parte incolis dyeing of cloths, and dressing, &c.  49 Valer 1. 2.
destituitur. Gerbelius desc. Greciae, lib. 6.  44 Vi- c. 1.  oHist. Scot. Lib. 10. Magnis propositis
debit eas fere omnes aut eversas, aut solo mequatas, prwemiis, ut Scoti ab iis edocerentur.  51 Munst.
aut in rudera ftedissime dejectas Gerbelius.  cosm. 1. 5. c. 74. Agro omnium rerum infoecundissimo
45 Not even the hardest of our foes could hear  aqua indigente inter saxeta, urbs tamen elegantissiNor stern Ulysses tell without a tear.  ma, ob Orientis negotiationes et Occidentis.




Democritus to the Reader.                            59
try, that wants water, amongst the rocks (as Vertomanus describes it), and yet it is
a most elegant and pleasant city, by reason of the traffic of the east and west.
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 Greciae, Tully calls
it) the Eye of Greece, by reason of Cenchreas and Lecheus, those excellent ports,
drew all that traffic of the Ionian and IEgean seas to it; and yet the country about
it was curva et superciliosa, as 62Strabo terms it, rugged and harsh.  We may say
the same of Athens, Actium, Thebes, Sparta, and most of those towns in Greece.
Nuremberg in Germany is sited in a most barren soil, yet a noble imperial city, by
the sole industry of artificers, and cunning trades, they draw the riches of most countries to them, so expert in manufactures, that as Sallust long since gave out of the like,
Sedem animce in extremis digitis 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 53 Mat. Riccius, the
Jesuit, and some others, relate of the industry of the Chinese most populous countries, not a beggar or an idle person to be seen, and how by that means they prosper
and flourish. We have the same means, able bodies, pliant wits, matter of all sorts,
wool, flax, iron, tin, lead, wood, &c., many excellent subjects to work upon, only
industry is wanting.  We send our best commodities beyond the seas, which they
make good use of to their necessities, set themselves a work about, and severally
improve, sending the same to us back at dear rates, or else make toys and baubles
of the tails of them, which they sell to us again, at as great a reckoning as the
whole. In most of our cities, some few excepted, like 54Spanish loiterers, we live
wholly by tippling-inns and ale-houses.   Malting are their best ploughs, their greatest trafic to sell ale.  5Meteran and some others object to us, that we are no whit
so industrious as the Hollanders: "Manual trades (saith he) which are more curious or troublesome, are wholly exercised by strangers: they dwell in a sea full of
fish, but they are so idle, they will not catch so much as shall serve their own turns,
but buy it of their neighbours."  Tush56.are liberum, they fish under our noses,
and sell it to us when they have done, at their own prices.
-    " Pudet hsec opprobria nobis
Et dici potuisse, et non potuisse refelli."
I am ashamed to hear this objected by strangers, and know not how to answer it.
Amongst our towns, there is only 57London that bears the face of a city, 8 Epitome
Britannia, a famous emporium, second to none beyond seas, a noble mart: but sola
crescit, decrescentibus aliis; and yet, in my slender judgment, defective in many
things.  The rest (59some 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, 0 that they.are not so fair built, (for the sole magnificence of this kingdom  (concerning buildings) hath been of old in those Norman castles and religious houses,) so rich, thick
sited, populous, as in some other countries; besides the reasons Cardan gives, Subtil.
Lib. 11. we want wine and oil, their two harvests, we dwell in a colder air, and for
that cause must a little more liberally "feed of flesh, as all northern countries do:
our provisions will not therefore extend to the maintenance of so many; yet notwithstanding we have matter of all sorts, an open sea for traffic, as well as the rest,
goodly havens.   And how can we excuse our negligence, our riot, drunkenness, &c.,
S2Lib. 8. Georgr: ob asperum situm.  63Lib. 6sCamden. 59York,Bristow,Norwich,Worcester,&c.
Edit. a Nic. Tregant. Belg. A. 1616. expedit. in Sinas. o0 M. Gainsford's Argument: Because gentlemen dwell
54 Ubi nobiles probi loco habent artem aliquam profi- with us in the country villages, our cities are less, is
teri. Cleonard. ep. 1. 1.  55Lib. 13. Belg. Hist. nothing to the purpose: put three hundred or four
non tam laboriosi ut Belgae, sed ut Hispani otiatores hundred villages in a shire, and every village yield a
vitam ut plurimum otiosam agentes: artes manuariae gentleman, what is four hundred families to increase
quee plurimum habent in se laboris et difficultatis, ma- one of our cities, or to,contend with theirs, which
joremq; requirunt industriam, a peregrinis et exteris stand thicker' And whereas ours usually consist of
exercentur; habitant in piscosissimo mari, interea seven thousand, theirs consist of forty thousand inhatantum non piscantur quantum insulae suffecerit sed a. bitants.  61 Maxima pars victus in cane consistt.
vicinis emere coguntur.  56 Grotii Liber.  7 Urbs Polyd. Lib. 1. Hist.
animis numeroque potens, et robore gentis. Scaliger.




60                            Democritus to the Reader.
and such enormities that follow it? We have excellent laws enacted, you will say,
severe statutes, houses of correction, &c., to small purpose it seems; it is not houses
will serve, but cities of correction; 2 our trades generally ought to be reformed, wants
supplied.   In other countries they have the same grievances, I confess, but that doth
not excuse us, 63wants, 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, 64especially against
rogues, beggars, Egyptian vagabonds (so termed at least) which have 65swarmed all
over Germany, France, Italy, Poland, as you may read in 66Munster, 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.     JVemo in
nostra civitate mendicus esto,67 saith Plato: he will have them purged from a 6 commonwealth, "94 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 decreed in this case, read Jlrniseus, cap. 19; Boterus, libro 8, capF 2;
Osorius de Rubusgest. 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 Caesar did in Rome, the
Spaniards in their Indian mines, as at Potosi in Peru, where some 30,000 men are
still at work, 6000 furnaces ever boiling, &c.'0aqueducts, bridges, havens, those
stupend works of Trajan, Claudius, at 71Ostium, Dioclesiani Therma, Fucinus Lacus,
that Piraeum in Athens, made by Themistocles, ampitheatrums of curious marble,
as at Verona, Civitas Philippi, and Heraclea in Thrace, those Appian and Flaminian ways, prodigious works all may witness; and rather than they should be
7idle, as those 3Egyptian Pharaohs, Maris, and Sesostris did, to task their subjects
to build unnecessary pyramids, obelisks, labyrinths, channels, lakes, gigantic works
all, to divert them  from  rebellion, riot, drunkenness, 74Quo scilicet alantur et ne
vagando laborare desuescant.
Another eye-sore is that want of conduct and navigable rivers, a great blemish as
7-Boterus, 7Hippolitus a Collibus, and other politicians hold, if it be neglected in a
commonwealth.      Admirable cost and charge is bestowed in the Low Countries on
this behalf, in the dutchy of Milan, territory of Padua, in 77France, 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 Numidia in Africa, before his time incult and horrid, fruitful and bartable by this
means.    Great industry is generally used all over the eastern countries in this kind,
especially in Egypt, about Babylon and Damascus, as Vertomannus and 78Gotardus
Arthus relate; about Barcelona, Segovia, Murcia, and many other places of Spain,
Milan in Italy; by reason of which, their soil is much impoverished, and infinite
commodities arise to the inhabitants.
The Turks of late attempted to cut that Isthmus betwixt Africa and Asia, which
79Sesostris and Darius, and some Pharaohs of Egypt had formerly undertaken, but
with ill success, as s0Diodorus Siculus records, and Pliny, for that Red-sea being
three 8 cubits higher than Egypt, would have drowned all the country, ccepto des62Refranate monopolii licentiam, pauciores alantur curratur, opificia condiscantur, tenues subleventur.
otio, redintegretur agricolatio, lanificium instauretur, Bodin. 1. 6. c. 2. num. 6, 7.  73 Amasis }Egypti rex
ut sit honestum negotium quo se exerceat otiosa illa legem promulgavit, ut omnes subditi quotannis ratioturba. Nisi his malis medentur, frustraexercent jus- nem redderent unde viverent.  74 Buscoldus distitiam. Mor. Utop. Lib. 1.  63Mancipiis locuples cursu polit. cap. 2. "whereby they are supported, and
eget eris Cappadocuinlrex. Hor.  64Regis digni- do not become vagrants by being less accustomed to
tatis non est exercere imperium in mendicos sed in labour."  75Lib. 1. de increm. Urb. cap. 6.  76 Cap.
opulentos. Non est regni decus, sed carceris esse 5. de increm. urb. Quas flumen, lacus, aut mare alluit.
custos. Idem.    6aColluvies hominum mirabiles 77Incredibilem commoditatem, vecturA mercium tres
excocti solo, immundi vestes fiedi visu, furti imprimis fluvii navigabiles, &c. Boterus de GalliA.  78 Heacres, &c.   66 Cosmog. lib. 3. cap. 5.  7 "Let rodotus.  79Ind. Orient. cap. 2. Rotam in medio
no one in our city be a beggar."  68 Seneca. IIaud flumine constituunt, cui ex pellibus animalium consuminus turpia principi multa supplicia, quam medico tos uteres appendunt, hi dum rota movetur, aquam
multa funera.   69 Ac pituitam et bilem a corpore per canales, &c.  80 Centum pedes lata fossa 30.
(11. de leg.) omnes vult exterminari.  7 See Lip- alta.  8 Contrary to that of Archimedes, who
sins Admiranda.   71 De quo Suet. in Claudio, et holds the superficies of all waters even.
Plinius, c. 36.  72Ut egestati simul et ignavie oc



Democritus to the Reader.                       61
titerant, they left off; yet as the same 82Diodorus writes, Ptolemy renewed the
work many years after, and absolved in it a more opportune place.
That Isthmus of Corinth was likewise undertaken to be made navigable by Demetrius, by Julius Caesar, Nero, Domitian, Herodes Atticus, to make a speedy spassage,
and less dangerous, from the lonian and EAgean seas; but because it could not be
so well effected, the Peloponnesians built a wall like our Picts' wall about Schaenute, 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, repaired
in 15 days with 30,000 men. Some, saith Acosta, would have a passage cut from
Panama to Nombre de Dios in America; but Thuanus and Serres the French historians speak of a famous aqueduct in France, intended in Henry the Fourth's time,
from the Loire to the Seine, and from Rhodanus to the Loire. The like to which
was formerly assayed by Domitian the emperor, S4from Arar to Moselle, which
Cornelius Tacitus speaks of in the 13 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 alvei tumentis
effodit saith Vopiscus, et Tiberis ripas extruxit he cut fords, made banks, &c.)
decayed havens, which Claudius the emperor with infinite pains and charges attempted
at Ostia, as I have said, the Venetians at this day to preserve their city; many excellent means to enrich their territories, have been fostered, invented in-most provinces of Euprope, as planting some Indian plants amongst us, silk-worms, s5the very
mulberry leaves in the plains of Granada yield 30,000 crowns per annum to the
king of Spain's coffers, besides those many trades and artificers that are busied about
them in the kingdom of Granada, Murcia, and all over Spain. In France a great
benefit is raised by salt, &c., whether these things might not be as happily attempted
with us, and with like success, it may be controverted, silk-worms (I mean) vines,
fir trees, &c. Cardan exhorts Edward the Sixth to plant olives, and is 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 andshelves, as foaming Rhodanus and Loire in France, Tigris in Mesopotamia, violent
Durius in Spain, with cataracts and whirlpools, as the Rhine, and Danubius, about
Shaffausen, Lausenburgh, Linz, and Cremmes, to endanger navigators; or broad
shallow, as Neckar in the Palatinate, Tibris in Italy; but calm and fair as Arar in
France, Hebrus in Macedonia, Eurotas in Laconia, they gently glide along, and might
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 Lee from Ware to
London. B. Atwater of old, or as some will Henry I. Smade 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 7 Verulamium,
good ships have formerly come to Exeter, and many such places, whose channels,
havens, ports are now barred and rejected. We contemn this benefit of carriage by
waters, and are therefore compelled in the inner parts of this island, because portage is so dear, to eat up our commodities ourselves, and live like so many boars in
a sty, for want of vent and utterance.
We have many excellent havens, royal havens, Falmouth, Portsmouth, Milford, &c.
equivalent if not to be preferred to that Indian Havanna, old Brundusium in Italy, Aulis
in Greece, Ambracia in Acarnia, Suda in Crete, which have few ships in them, little or
no traffic or trade, which have scarce a village on them, able to bear great cities, sed viderint politici. I could here justly tax many other neglects, abuses, errors, defects
among us, and in other countries, depopulations, riot, drunkenness, &c. and many such,
quc nunc in aurem susurrare non libet. But I must take heed, ne quid gravius dicanz,
82 Lib. I. cap. 3.   s)ion. Pausanias, et Nic. Ger- Altimul. Ut navigabilia inter se Occidentis et Sepbelius. Munster. Cosm. Lib. 4. cap. 36.  Ut brevior  tentrionis littora fierent.  85 Maginus Georgr. Simforet navigatio et minus periculosa.  84 Charles the  lerus de rep.  Helvet. lib. 1. describit.  86 Camden
great went about to make a channel from the Rhine in Lincolnshire, Fossedike.  b7 Near St. Albans,
to the Danube. Bil. Pirkimerus descript. Ger. the'"which must not now be whispered in the ear."
ruins are yet seen about Wessenburg from Rednich to
-r




62                         Democritus to the Reader.
that I do not overshoot myself, Sus Minervam, I am forth of my element, as you peradventure suppose; and sometimes veritas odium parity as he said, "verjuice and oatmeal is good for a parrot." For as Lucian said of an historian, I say of a politician.
He that will freely speak and write, must be for ever no subject, under no prince or
law, but lay out the matter truly as it is,'not caring what any can, will, like or dislike.
We have good laws, I deny not, to rectify such enormities, and so in all other
countries, but it seems not always to good purpose. We had need of some general
visitor ini 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, Augece
stabulum purgare, to subdue tyrants, as she did Diomedes and Busiris: to expel
thieves, as he did Cacus and Lacinius: to vindicate poor captives, as he did Hesione:
to pass the torrid zone, the deserts of Lybia, and purge the world of monsters and
Centaurs: or another Theban Crates to reform our manners, to compose quarrels
and controversies, as in his time he did, and was therefore adored for a god in Athens.
"As Hercules 9Spurged 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 ring or rings, as Timolaus desired in90 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, transport himself in an instant to what place
he desired, alter affections, cure all manner of diseases, that he might range over the
world, and reform all distressed 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 dJustralis Incognita, find out the north-east and north-west passages, drain those mighty
MIaotian fens, cut down those vast Hircinian woods, irrigate those barren Arabian
deserts, &c. cure us of our epidemical diseases, scorbutum, plica, morbus.Veapolitanus, &c. end all our idle controversies, cut off our tumultuous 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 drunkenness, all our northern country of gluttony and intemperance, castigate our hard-hearted parents, masters, tutors; lash
disobedient children, negligent servants, correct these spendthrifts and prodigal sons,
enforce idle persons to work, drive drunkards off the alehouse, repress thieves, visit
corrupt and tyrannizing 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, 9 Bocchalinus may cite commonwealths to come before Apollo, and seek
to reform the world itself by commissioners, but there is no remedy, it may not be
redressed, desinent homines turn denmum stultescere quando esse desinent, so long as
they can wag their beards, they will play the knaves and fools.
Because, therefore, it is a thing so difficult, impossible, and far beyond Hercules
labours to be performed; let them be rude, stupid, ignorant, incult, lapis super lapidem sedeat, and as the 92apologist will, resp. tussi, et graveolentia laboret, mundus
vitio, let them be barbarous as they are, let them 93tyrannize, epicurize, oppress,
luxuriate, consume themselves with factions, superstitions, lawsuits, wars and contentions, live in riot, poverty, want, misery; rebel, wallow as so many swine in their
own dung, with Ulysses' companions, stultos jubeo esse 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 will freely domineer, build cities, make laws, statutes, as I list myself. And why may I not? —-     Pictoribus atque poetis, &c.
You know what liberty poets ever had, and besides, my predecessor Democritus
ssLisius Girald. Nat. comes.  89 Apuleius, lib. 4. monstra philosophus iste Hercules fuit. Pestes eas
Flor. Lar. familiaris inter homines retatis sure cultus mentibus exegit omnes, &c.  90 Votis navig.
est, litium omnium et j urgiorum inter propinquos ar- 91 Raggnalios, part 2, cap. 2, et part 3, c. 17.  s2 Vebitrer et disceptator. Adversus iracundiam, invidiam, lent. Andreae Apolog. manip. 604.  Du Qui sordidus
avaritiam, libidinem, ceteraq; animi humani vitia et cst, sordescat adhuc.  94Hor.




Democritus to the Reader.                       63
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 Jdustrali Incognita, there is room enough (for of my knowledge neither that hungry Spaniard,95
nor Mercurius Britannicus, have yet discovered half of it) or else one of these floating islands in Mare del Zur, which like the Cyanian isles in the Euxine sea, alter
their place, and are accessible only at set times, and to some few persons; or one
of the fortunate isles, for who knows yet where, or which they are? there is room.
enough in the inner parts of America, and northern coasts of Asia. But I will choose
awsite, whose latitude shall be 45 degrees (I respect not minutes) in the midst of the
temperate zone, or perhaps under the equator, that 9paradise of the world, ubi semp:er virens laurus, &c. where is a perpetual spring: the longitude for some reasons
I twill conceal. Yet " be it known to all men by these presents," that if any honest
gentleman will send in so much money, as Cardan allows an astrologer for casting a
nativity, he shall be a sharer, I will acquaint him with my project, or if any Worthy
man will stand for any temporal or spiritual office or dignity, (for as he said of his
archbishopric of Utopia,'tis sanctus ambitus, and not amiss to be sought after,) it
shall be freely given without all intercessions, bribes, letters, &c. his own worth shall
be the best spokesman; and because we shall admit of no deputies or advowsons,
if he be sufficiently qualified, and as able as willing to execute the place himself, he
shall have present possession. It shall be divided into 12 or 13 provinces, and those
by hills, rivers, road-ways, or some more eminent limits exactly bounded. Each province shall have a metropolis, which shall be so placed as a centre almost in a circumference, and the rest at equal distances, some 12 Italian miles asunder, or thereabout, and in them shall be sold all things necessary for the use of man; statis horis
et 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, &c.
cities most part shall be situated upon navigable rivers or lakes, creeks, havens; and
for their form, regular, round, square, or long square, 97with fair, broad, and straight
98streets, houses uniform, built of brick and stone, like Bruges, Brussels, Rhegium
Lepidi, Berne in Switzerland, Milan, Mantua, Crema, Cambalu in Tartary, described
by M. Polus, or that Venetian palma. I will admit very few or no suburbs, and
those of baser building, walls only to keep out man and horse, except it be in some
frontier towns, or by the sea side, and those to be fortified "after the latest manner
of fortificatibn, 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 churchyards; a citadella (in some, not all) to command it, prisons
for offenders, opportune market places of all sorts, for corn, meat, cattle, fuel, fish,
commodious courts of justice, public halls for all societies, bourses, meeting places,
armouries,.00in which shall be kept engines for quenching of fire, artillery gardens,
public walks, theatres, and spacious fields allotted for all gymnastic sports, and
honest recreations, hospitals of all kinds, for children, orphans, old folks, sick men,
mad men, soldiers, pest-houses, &c. not built precarib, 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 built and maintained, not by collections, benevolences, donaries, for a
set number, (as in ours,) just so many and no more at such a rate, but for all those
who stand in need, be they more or less, and that ex publico acrario, and so still
maintained, non nobis solium nati sumus, &c. I will have. conduits of sweet and good
water, aptly disposed in each town, common graniaries, as at Dresden in Misnia, Stetein in Pomerland, Noremberg, &c. Colleges of mathematicians, musicians, and actors,
as of old at Labedum in Ionia, talchymists, physicians, artists, and philosophers: that
95 Ferdinando Quir. 1612. s9 Vide Acosta et Laiet. 100 De his Plin. epist. 42. lib. 2. et Tacit. Annal. 13. lib.
07Vide patritium, lib. 8. tit. 10. de Instit. Reipub. 1 Vide Brisonium de regno Perse lib. 3. de his et Ve98 Sic olim Hippodamus Milesius Aris. polit. ca. 11. getium, lib. 2. cap. 3. de Annona.  2 Not to make
et Vitruvius 1. 1. c. ult.  99 With walls of earth, &c. gold, but for matters of physic.




64                            Democritus to the Reader.
all arts and sciences may sooner be perfected and better learned; and public historiographers, as amongst those ancient 3Persians, qui in commenta.rios referebant
quc memoratu digna gerebantur, informed and appointed by the state t6 register all
famous acts, and not by each insufficient scribbler, partial or parasitical pedant, as in
our times.   I will provide public schools of all kinds, singing, dancing, fencing, &c.
especially of grammar and languages, not to be taught by those tedious precepts ordinarily used, but by use, example, conversation,4 as travellers learn abroad, and nurses
teach their children: as I will have all such places, so will I ordain 5public govern|ors, fit officers to each place, treasurers, a diles, questors, overseers of pupils, widows'.goods, and all public houses, &c. and those once a year to make strict accounts of all
receipts, expenses, to avoid confusion, et sic fet ut non absunant (as Pliny to Trajan,)
quad pudeat dicere.    They shall be subordinate to those higher officers and governors of each city, which shall not be poor tradesmen, and mean artificers, but noblemen and gentlemen, which shall be tied to residence in those towns they dwell
next, at such set times and seasons: for I see no reason (which 6 Hippolitus complains of) "' that it should be more dishonourable for noblemen to govern the city
than the country, or unseemly to dwell there now, than of old.         7 I will have no
bogs, fens, marshes, vast woods, deserts, heaths, commons, but all inclosed; (yet
not depopulated, and therefore 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 s husbanded, as about Florence in Italy, Damascus in Syria, &c. which
are liker gardens than fields.  I will not have a barren acre in all my territories, not
so much as the tops of mountains: where nature fails, it shall be supplied by art:
9 lakes and rivers shall not be left desolate.  All common highways, bridges, banks,
corrivations of waters, aqueducts, channels, public works, buildings, &c. out of a
10 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 regio, et quid quceque recuset,
what ground is aptest for wood, what for corn, what for cattle, gardens, orchards,
fishponds, &c. with a charitable division in every-viliage, (not' one'domineering
house greedily to swallow up all, which is too common with us) what for lords,
1 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,'2what for holding of tenants, how it ought
to be husbanded, ut T3 magnetis equis, Jlinye gens cognita remis, how to be manured,
tlled, rectified,'4hic segetes veniunt, illic fclicius uvc, arborei foetus alibi, atque
injussa virescunt Gramina, and what proportion is fit for all callings, because private
professors are many times idiots, ill husbands, oppressors, covetous, and know not
how to improve their own, or else wholly respect their own, and not public good.
Utopian parity is a kind of government, to be wished for,'rather than effected,
Res]pub. Christianopolitana, Campanella's city of the Sun, and that new         Atlantis,
witty fictions, but mere chimeras; and Plato's community in many things is impious,
Bresonius Josephus, lib. 21. antiquit. Jud. cap. 6. but since inclosure, theylive decently, and have money
IHerod. lib. 3.  A So Lod. Vives thinks best, Corn- to spend (fol. 23); when their fields were common,
inineuis, and others.  5 Plato 3. de leg..Ediles their wool was coarse, Cornish hair; but since inclocreari vult, qui fora, fontes, vias, portus, plateas, et id sure, it is almost as good as Cotswol, and their soil
genus alia procurent. Vide Isaacumn Pontanum de much mended. Tusser. cap. 52. of his husbandry, is
civ. Amstel. htec omnia, &c. Gotardum et alios. of his opinion, one acre inclosed, is worth three conmDe Increm. urb. cap. 13. Ingenue fateor me non in- mon. The country inclosed I praise; the other detelligere cur ignobilius sit urbes bene munitas colere lighteth not me, for nothing of wealth it doth raise, &c.
nunc qu.m olim, ant casam rustice presse quAm,urbi. 9 Incredibilis navigiorum copia, nihilo pauciores in
ldem Ubertus Foliot, de Neapoli.  7 Ne tantillum  aquis, quam in continenti commorantur. M. Ricceus
quidem soli incultum relinquitur, ut verum sit ne pol- expedit. in Sinas, 1. 1. c. 3. -  10To this purpose,
licem quidem agri in his regionibus sterilem aut infce- Arist. polit. 2. c. 6. allows a third part of their revecundun reperiri. Marcus Ilemingias Augustanus de nues, Hippodamus half.  1 Ita lex Agraria olim
regno Chinre, 1. 1. c. 3.  8'M. Carew, in his survey Rome.  12 Iic segetes, illic veniunt fcelicius uvn,,
of Cornwall, saith that before that country was in- Arborei fetus alibi, atq; injussa virescunt Gramina.
closed, the husbandmen drank water, did eat little or Virg. 1. Georg.  13Lucanus, 1. 6.  14Virg.
no bread, fol. 66, lib. 1. their apparel was coarse, they 15Joh. Valent, Andreas, Lord Verulan,
went bare legged, their dwelling was correspondent;




Democritus to the Reader.                            65
absurd and ridiculous, it takes away all splendour and magnificence.     I will have
several orders, degrees of nobility, and those hereditary, not rejecting younger broo
thers 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.'6 As some dignities shall be hereditary, so some
again by election, or by gift (besides free officers, pensions, annuities,) like our
bishoprics, prebends, the Bassa'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 encouragements to others.
For I 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, but keep their own rank, this is naturce bellnm ilferre, odious to God and men, I abhor it.      My form   of government
shall be monarchical.
is.  ___-  " nunquam libertas 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 maintaiiied:'ganid 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 smitls, forge-men, brewers, bakers, metalmen, &c., shall dwell apart by themselves: 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.
Fraternities 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 extend such a price.  Of such wares as are transported or brought
in, 2"if they be necessary, commodious, and such as nearly concern man's life, as corn,
wood, coal, &c., and such provision we cannot want, I will have little or no custom
paid, no taxes; but for such things as are for pleasure, delight, or ornament, as
wine, spice, tobacco, silk, velvet, cloth of gold, lace, jewels, &c., a greater impost.
I will have certain ships sent out for new discoveries every year, 2'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, penes Episcopos, subordinate as the other.    No
impropriations, no lay patrons of church livings, or one private man, but common
societies, corporations, &c., and those rectors of benefices to be chosen out of the
Universities, examined and approved, as the literati in China.   No parish to contain above a thousand auditors.    If it were possible, I would have such priest as
should imitate Christ, charitable lawyers should love their neighbours as themselves,
temperate and modest physicians, politicians contemnlthle world, philosophers should
know   themselves, noblemen live honestly, tradesmen leave lying and cozening,
magistrates corruption, &c., but this is impossible, I must get sueh as I may. I will
therefore have 22of lawyers, judges, advocates, physicians, chirurgeons, &c., a set
number, 23aand every man, if it be possible, to plead his own cause, to tell that tale
16 So is it in the kingdom of Naples and France. possumus, nullum dependi vectigal, &c.  1 Plato
l7 See Contarenus and Osorius de rebus gestis Ena- 12. de legibus, 40. annos natos vult, ut si quid memonluelis.  Is Claudian 1. 7.  " Liberty never is more rabile viderent apud exteros, hoc ipsuml in rempub.
gratifying than under a pious king."  o1 Ierodotus recipiatur.  2 Simlerus in Ielvetia.  23UtoErato lib. 6. Cum JEgyptiis Lacedemonii in hoc con- pienses causidicos excludunt, qui causas callide et
gruunt,. quod eorum prwacones, tibicines, coqui, et re- vafre tractent et disputent. Iniquissimum censens
liqui artifices, in paterno artificio succedunt, et coquus hominem ullis obligari legibus, quae aut numerosioret
A coquo gignitur, et paterno opere perseverat. Idem  sunt, quam ut perlegi queant, ant obscuriores quam
Marcus polus de Quinzay. Idenm Osorius de Emanuele ut A quovis possint intelligi. Volunt ut suam quisq;
rege Lusitano. Riccius de Sinis.  20 IIippol. a causamn agat, eamq; referat Judici quam narraturus
collibus de increm. urb. c. 20. Plato idem 7. de legi- fuerat patrono, sic minus erit ambagum, et veritas
bus, quae advitamn necessaria, et quibus carere non facilius elicietur. NIor. Utop. 1. 2.
9                                r2




*~fi~~6                r~Democritus to the Reader.
to the judge which he doth to his advocate, as at Fez in Africa, Bantam, Aleppo,
Ragusa, suam    quisq; causam   dicere tenetur.   Those advocates, chirurgeons, and
4 physicians, which are allowed to be maintained out of the 5 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 26cause is fully ended.     27He 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 circumstances 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 despatched, and finally concluded in
that time allotted.  These and all other inferior magistrates to be chosen 28as the
literati in China, or by those exact suffrages of the 29Venetians, and such again not to
be eligible, or capable of magistracies, honours, offices, except they be sufficiently
30qualified for learning, manners, and that by the strict approbation of deputed examiners: 3"first scholars to take place, then soldiers; for I am of Vigetius his opinion, a scholar deserves better than a soldier, because Unius actatis sunt quac fortiter
fiunt, quce vero pro utilitate Reipub. scribuntur, cterna: a soldier's work lasts for an
age, a scholar's for ever.  If they 32misbehave themselves, they shall be deposed, and
accordingly punished, and whether their offices be annual 33 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 34be visited invicem themselves, 3they shall oversee that
no prowling officer, under colour of authority, shall insult over his inferiors, as so
many wild beasts, oppress, domineer, flea, grind, or trample on, be partial or corrupt,
but that there be cequabile jus, justice equally done, live as friends and brethren
together; and which 36 Sesellius would have and so much desires in his kingdom of
France, "a diapason and sweet harmony of kings, princes, nobles, and plebeians so
mutually tied and involved in love, as well as laws and authority, as that they never
disagree, insult, or encroach one upon another." If any man deserve well in his
office he shall be rewarded.
-----  "quis enim virtutem amplectitur ipsam,
Prcemia si tollas'"  -- 3- 37
He that invents anything for public good in any art or science, writes a treatise, 38or
performs any noble exploit, at home or abroad, 39shall be accordingly enriched,
40honoured, andpreferred. I say with Hannibal in Ennius, Hostem quiferiet erit mihi
Carthaginensis, let him be of what condition he will, in all offices, actions, he that
deserves best shall have best.
Tilianus in Philonius,o6ut of a charitable mind no doubt, wished all his books
vere gold and silver, jewels and precious stones, 41to redeem         captives, set free
24 Medici ex publico victum snmunt. Boter. 1. 1. c. 5. years, Arist. polit. 5. c. 8.  34 Nam quis custodiet
de.Egyptiis.  25 De his lege Patrit. 1. 3. tit. 8. de ipsos custodes? s 3 Cytreus in Greisgeia. Qui non
reip. Instit.'6 Nihil a clientibus patroni accipiant, ex sublimi despiciant inferiores, nec ut bestias conculpriusquam lis finita est. Barcl. Argen. lib. 3.  27It cent sibi subditos auctoritatis nomini, confisi, &c.
is so in most free cities in Germany.  28 Mat. Ric- 3 Sesellius de rep. Gallorum, lib. 1 & 2.  "37 A For
cius exped. in Sinas, 1. 1. c. 5. de examinatione elec- who would cultivate virtue itself, if you were to take
tionum copiose agit, &c.  29 Contar. de repub. Ve- away the reward V"  s8 Si quis egregium aut bello
net. I. 1.  soOsor. 1. 11. de reb. gest. Eman. Qui aut pace perfecerit. Sesel. 1. 1.  s3 Ad regendam
in literis maximos progressus fecerint maximis hono- rempub. soli literati admittuntur, nec ad earn rem
ribus afficluntur, secundus honoris gradus militibus gratia inagistratuum aut regis indigent, omnia exploassignatur, postremi ordinis mechanicis, doctorum  rata cujusq; scientia et virtute pendent. Riccius lib.
hominum judiciis in altiorem locum quisq; presertur, 1. cap. 5.  40 In defuncti locum eum jussit subroet qui a plurimis approbatur, ampliores in rep. digni- gari, qur inter majores virtute reliquis prsiret; non
tates consequitur. Qui in hoc examine primas habet, fuit apud mortales ullum excellentius certamen, aut
insigni per totamvitam dignitate insignitur, marchioni cujus victoria magis esset expetenda, non enim inter
similis, aut duci apud nos.  31 Cedant arma togaa. celeres, celerrimo, non inter robustos robustissimo, &c.
2'As in'Berne, Lucerne, Friburge in Switzerland, a 41 Nullum videres vel in hac vel in vicinis regionibus
vicious' liver is uncapable of any office; if a Senator, pauperem, nullum obatratum, &c.
instantly leposed.'Simlerus.  33 Not above three




Democritus to the Reader.                               67
prisoners, and relieve all poor distressed souls that wanted means; religiously done,
I deny not, but to what purpose? Suppose this were so well done, within a little
after, though a man had Croesus' wealth to bestow, there would be as many more.
Wherefore I will suffer no 42beggars, rogues, vagabonds, or idle persons at all, that
cannot give an account of their lives how they 43maintain themselves. If they be impotent, lame, blind, and single, they shall be sufficiently 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 44corn, 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.       45" For I
see no reason (as 4he said) why an epicure or idle drone, a rich glutton, a usurer,
should live at ease, and do nothing, live in honour, in all manner of pleasures, and
oppress others, when as in the meantime a poor labourer, a smith, a carpenter, an
husbandman that hath spent his time in continual labour, as an ass to carry burdens,
to do the commonwealth good, and without whom we cannot live, shall be left in
his old age to beg or starve) and lead a miserable life worse than a jument."         As
47all conditions shall be tied to their task, so none shall be overtired, 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 48that Saccarum festum amongst
the Persians, those Saturnals in Rome, as well as his master.      49If any be drunk, he
shall drink no more wine or strong drink in a twelvemonth after. A bankrupt shall
be 6~Catademiatus in Jlmphitheatro, 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 in that space his creditors be not satisfied, 51 he shall be hanged.
Hie 52that commits sacrilege shall 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, 53adultery, shall be punished by death, 54but 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 offended, during their
lives.  I hate all hereditary slaves, and that duram   Persaram    legem, as 55Brisonius
calls it; or as 56RJmmianths, impendio formidatas et abominandas leges, per quas ob
noxam unius, omnis propinquitas perit hard law that wife and children, friends and
allies, should suffer for the father's offence.
No man shall marry until he 57be 25, no woman till she be 20, 58nisi alitur dispensatum fuerit.    If one 59die, 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, "0none 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, 6but all shall be rather enforced         than hindered,
42 Nullus mendicus apud Sinas, nemini sano quam- septennis puer. Paulus Heuzner Itiner.  48 Athevis oculis turbatus sit mendicare permittitur, omnes naeus, 1. 12.  49Simlerus de repub. Helvet.
pro viribus laborare, coguntur, cmeci molis trusatilibus 60 Spartian. olim Romae sic.  51 He that provides
versandis addicuntur, soli hospitiis gaudent, qui ad not for his family, is worse than a thief. Paul.
labores sunt inepti. Osor. 1. 11. de reb. gest. Eman. s5Alfredi lex. utraq; manus et lingua pracidatur, nisi
leming. de reg. Chin. 1. 1. c. 3. Gotard. Arth. Orient. eam capite redemerit.  53 Si quis nuptam stuprAInd. descr.   43 Alex. ab Alex. 3. c. 12.  44 Sic rit, virga virilis ei przeciditur; si mulier, nasus et auolim Romaa Isaac. Pontan. de his optime. Amstol. ricula praecidatur. Alfredi lex. En leges ipsi Venei
1.2. c. 9.  45Idem Aristot. pol. 5. c. 8. Vitiosum  Martiq; timendas.  54Pauperes non peccant, quum
quum soli pauperum liberi educantur ad labores, no- extrema necessitate coacti rem alienam capiunt. Malbilium et divitum in voluptatibus et deliciis.  46 Qua donat. summula quaest. 8. art. 3. Ego cum illis sentio
hac injustitia ut nobilis quispiam, aut faenerator qui qui licere putant a divite clam accipere, qui tenetur
nihil agat, lautam et splendidam vitam agat, otio et pauperi subvenire. Emmanuel Sa. Aphor. confess.
deliciis, quum interim auriga, faber, agricola, qua res- 5 Lib. 2. de Reg. Persarum.  BB Lib. 24.  67 Aliter
pub. carere non potest, vitam adeo miseram ducat, ut Aristoteles, a man at 25, a woman at 20. polit.
pejor quam jumentorum sit ejus condition  Iniqua  8 Lex olim Licurgi, hodie Chinensium; vide Plutarchresp. quse dat parasitis, adulatoribus, inanium volup- um, Riccium, Hemmingium, Arniseum, Nevisanum,
tatum artificibus generosis et otiosis tanta munera et alios de hac qurestione.  59Alfredus.  0oApud
prodigit, at contra agricolis, carbonariis, aurigis, fa- Lacones olim virgines fine dote nubebant. Boter. 1. 3.
bris, &c. nihil prospicit, sed eorum abusa labore flo- c. 3.  61 Lege cautum non ita pridem apud Venetos,
rentis atatis fame penset et rerumnis, Mor. Utop. 1. 2. ne quis Patritius dotem excederet 1500coron. 6 Bux.
47 In Segovia nemo otiosus, nemo mendicus nisi per Synag. Jud. Sic Judaei. Leo Afer Africae descript. ne
etatem aut morbum opus facere non potest: nulli sint aliter-incontinentes ob reipub. bonum. Ut Audeest unde victum qutlrat, aut quo se exerceat. Cypr. gust. Coesar. orat. ad caelibes Romanos olim edocuit..
Echovius Delit. Hispan. Nullus Geneva: otiosus, ne




68                             Democritus to the Reader.
63except they be 64 dismembered, or grievously deformed, infirm, or visited with some
enormous hereditary disease, in body or mind; in such cases upon a great pain,
or mulct, 65man or woman shall not marry, other order shall be taken for them to
their content.   If people overabound, they shall be eased by 66colonies.
67No man shall wear weapons in any city.          The same attire shall be kept, and
ithat proper to several callings, by which they shall be distinguished.   65Luxusfunerum shall be taken away, that intempestive expense moderated, and many others.
Brokers, takers of pawns, biting usurers, I will not admit; yet because hic 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.69 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 reperta est, it must be winked at by politicians. And yet some great doctors
approve of it, Calvin, Bucer, Zanchius, P. Martyr, because by so many grand lawyers, decrees of emperors, princes' statutes, customs of commonwealths, churches'
approbations it is permitted, &c. I will therefore allow it. But to no private persons,
nor to every man that will, to orphans only, maids, widows, or such as by reason
of their age, sex, education, ignorance of trading, know not otherwise how to employ it; and those so approved, not to let it out apart, but to-bring their money to a
0 common bank which shall be allowed in every city, as in Genoa, Geneva, Nuremberg, Venice, at 7 5, 6, 7, not above 8 per centum, as the supervisors, or aerarii prce.
fecti shall think fit. 72And 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 multitude,'73multiplicity 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 geometrical paces to a mile,
five foot to a pace, twelve inches to a foot, &c. and from measures known it is an
easy matter to rectify weights, &c. to cast up all, and resolve bodies by algebra,
stereometry.   I hate wars if they be not ad populi salutem, upon urgent occasion,
74 odimus accipitrim, quia semper vivit in armis," 7 offensive wars, except the cause
be very just, I will not allow of.   For I do highly magnify that saying of Hannibal
to Scipio, in 76Livy, " 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.  77Peragit tranquilla potestas, Quod violenta nequit. I will have them
proceed with all moderation: but hear you, Fabius my general, not Minutius, nam
78qui Consilio nititur plus hostibus nocet, quam      qui sini animi ratione, viribus:
And in such wars to obstain as much as is possible from 79depopulations, burning of
towns, massacreing 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
5~BoiJinius apud Hungaros suos vult, virgam ferream, and money, which is nerves
63Morbo laborans, qui in prolem facile diffunditur, dearer, and better improved, as he hath judicially
ne genus humanum fceda contagione ledatur, juven- proved in his tract of usury, exhibited to the Parliatute castratur, mulieres tales procul a consortio viro- ment anno 1621.  72 Hoc fere Zanchius com. in 4
rum ablegantur, &c. Hector Boethius hist. lib. 1. de cap. ad Ephes. squissimam vocat usuram, et charitati
vet. Scotorum moribus.  64 Speciosissimi juvenes Christiante consentaneam, modo non exigant, &c. nec
liberis dabunt operam. Plato 5. de legibus.  es The omnes dent ad fcenus, sed ii qui in pecuniis bona haSaxons exclude dumb, blind, leprous, and such like bent, et ob setatem, sexum, artis alicujus ignorantiam,
persons from all inheritance, as we do fools.  66Ut non possunt uti: Nec omnibus, sed mercatoribus et
olim Romani, Hispani hodie, &c.  67 Riccius lib. 1. iis qui honeste impendent, &c.  73 Idem apud Percap. 5. de Sinarum. expedit. sic Hispani cogunt Man- sas olim, lege Brisonium.  74" We hate the hawk,
ros arma deponere. So it is in most Italian cities. because he always lives in battle."  75Idem Plato
68Idem Plato 12. de legibus, it hath ever been iminode- de legibus.  76Lib. 30. Optimum quidem fuerat
rate, vide Guil. Stuckium antiq. convival. lib. 1. cap. 26. ear patribus nostris mentem a diis datam esse, ut vos
69 Plato 9. de legibus.  70 As those Lombards beyond Italie, nos Africe imperio contenti essemus. Neque
Seas, though with some reformation, mons pietatis, or enim Sicilia aut Sardinia satis digna precio sunt pro
bank of charity, as Malines terms it, cap. 33. Lax tot classibus, &c.  77 Claudian.  7s Thucidides.
mercat. part 2. that lend money upon easy pawns, or 79A depopulatione, agrorum incendiis, et ejusmodi
take money upon adventure for men's lives.  7That factis immanibus. Piato.  60IHungar. dec. 1.
proportion will make merchandise increase, land lib. 9.




Democritus to the Reader.                           69
beli, still in a readiness, and a sufficient revenue, a third part as in old 8 Rome 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, pensions, reparations, chaste sports, feasts, donaries, rewards, and entertainments.
All things in this nature especially 1 will have maturely done, and with great s8deliberation: ne quid 83temere, ne quid remisse ac timide fiat; Sed quo feror hospes.
To prosecute the rest would require a volume.      Manunm   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 affinity there
is betwixt a political and economical body; they differ only in magnitude and proportion of business (so Scaliger84 writes) as they have both likely the same period, as
sBodin and "6Peucer hold, out of Plato, six or seven hundred years, so many times
they have the same means of their vexation and overthrows; 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 produceth the same effects. A 87corographer of ours
speaking obiter of ancient families, why they are so frequent in the north, continue
so long, are so soon extinguished in the south, and so few, gives no other reason
but this, luxus omnia dissipavit, riot hath consumed all, fine clothes and curious
buildings came into this island, as he notes in his annals, not so many years since;
non sine dispendio hospitalitatis, to the decay of hospitality.  Howbeit many times
that word is mistaken, and under the name of bounty and hospitality, is shrowded
riot and prodigality, and that which is commendable in itself well used, hath been
mistaken heretofore, is become by his abuse, the bane and utter ruin of many a noble
family. For'some men live like the rich glutton, consuming themselves and their
substance by continual feasting and invitations, with 88Axilon in Homer, keep open
house for all comers, giving entertainment to such as visit them, 9 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 Actaeon was by his hounds, devoured by
their kinsmen, friends, and multitude of followers.   9 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, turrets, walks, parks, &c.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 commonwealth of' France,
gives three reasons why the French nobility were so frequently bankrupts: " First,
because they had so many law-suits and contentions 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 s'wall-owed 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 reve-nues."  How"thiis 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.
81 Sesellius, lib. 2. de repub. Gal. valde enim est in- tentosis ctenis nostrorum temporum.  90 Mirabile
decorum, ubi quod prieter opinionem accidit dicere, dictu est, quantum opsoniorum una domus singulis
Non putaram, presertim si res prwecaveri potuerit. diebus absumat, sternuntur mensse in omnes pene
Livius, lib. 1. Dion. lib. 2. Doddorus Siculus, lib. 2.- horas calentibus semper eduliis. Descrip. Britan.
82 Peragit tranquilla potestas, Quod violenta nequit.- 91 Lib. 1. de rep. Gallorum; quod tot lites et caus0 e
Claudian.   s8 Bellum nec timendum nec provocan- forenses, aline ferantur ex aliis, in immensum produdum. Plin. Panegyr. Trajano.  84Lib. 3. poet. cantur, et magnos sumptus requirant unde fit lit juris
cap. 19.  85Lib. 4. de repub. cap. 2.  ssPeucer. administri plerumque nobilium possessiones adquilib. 1. de divinat. 87 Camden in Cheshire. e8 Iliad. rant, turn quod sumptuose vivant, et A mercatoribus
6. lib.  69 Vide Puteani Comum, Goclenium de por- absorbentur et splendissime vestiantur, &b.




70                           Democritus to the Reader.
If the head be naught, a spendthrift, a drunkard, a whoremaster, a gamester, how
shall the family live at ease?  92Ipsa si cupiat salus servare, prorsus, nonpotest hanc
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 friendship? Like that of the thrush and swallow in YEsop, instead of mutual love, kind
compellations, whore and thief is heard, they fling stools at one another's heads.
3 Quce intemperies vexat hanc familiam.    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 take ill courses to
disquiet them,94 "their son is a thief, a spendthrift, their daughter a whore;" a step
95mother, or a daughter-in-law distempers all;96 or else for want of means, many
torturers arise, debts, dues, fees, dowries, jointures, legacies to be paid, annuities
issuing out, by means of which, they have not wherewithal to maintain themselves
in that pomp as their predecessors have done, bring up or bestow their children to
their callings, to their birth and quality,97 and will not descend to their present fortunes. Oftentimes, too, to aggravate the rest, concur many other inconveniences,
unthankful friends, decayed friends, bad neighbours, negligent servants 98servi furaces, Versipelles, callidi, occlusa sibi mile clavibus reserant,furtimque; raptant,
consumunt, liguriunt; casualties, taxes, mulcts, chargeable offices, vain expenses,
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 imost 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 perpetual fears, anxieties, insomuch, that
as he said in 9Valerius, if thou knewest with what cares and miseries this robe were
stuffed, thou wouldst not stoop to take it up.  Or put case they be secure and free
from fears and discontents, yet they are void 100of reason too oft, and precipitate in
their actions, read all our histories, quos de stultis prodidere stulli, Iliades,.neides,
Annales, and what is the subject?
"Situltorumn regum, et populorum continet aestus." |  The giddy tumults aud the foolish rage
I      Of kings and people.
How mad they are, how furious, and upon small occasions, rash and inconsiderate
in their proceedings, how they doat, every page almost will witness,
"delirant reges, plectuntur Achivi." W|hen doting monarchs urge
I 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, procul 2 Jove, procul a fulmine, the nearer the worse.   If they live
in court, they are up and down, ebb and flow with their princes' favours, Ingenium
vultu statque caditque suo, now aloft, to-morrow down, as'Polybius describes them,
" like so many casting counters, now of gold, to-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,
92Ter.    93 Amphit. Plaut.  94Paling. Filius OsPlautus Aulular.  W9Lib. 7. cap. 6.  o00 Pelaut fur.  95 Catus cun mure, duo galli simul in litur in bellis sapientia, vigeritur res. Vetus proveraede, Et glotes binme nutiquam vivunt sine lite. bium, aut regem aut fatuum nasci oportere.  1 Iib.
9o Res angusta domi.  9 When pride and beggary 1. hist. Rom. similes a. bacculorum calculis, secundium
meet in a family, they roar and howl, and cause as computantis arbitrium, modb aerei sunt, modb aurei;
many flashes of discontents, as fire and water, when ad nutum regis nunc beati sunt nunc miseri.
they concur, make thunder-claps in the skies.




Democritus to the Reader.                           71
e2Eneas Sylvius (libidinis et stultitie servos, he calls them), Agrippa, and many
others.
Of philosophers and scholars priscce sapientice dictatores, I have already spoken in
general terms, those superintendents of wit and learning, men above men, those refined
men, minions of the muses,
-----   " s mentemque habere qu6is bonam
Et esse 4 corculis datum est." —
These acute and subtile sophisters, so much honoured, have as much need of
hellebore as others.. -     60 medici mediam    pertundite venam.    Read Lucian's
Piscator, and tell how he esteemed them;, Agrippa's Tract of the vanity of Sciences;
nay read their own works, their absurd tenets, prodigious paradoxes, et risum teneatis amici?   You shall find that of Aristotle true, nullum magnum ingenium      sine
mixtura dementicea they have a worm as well as others; you shall find a fantastical
strain, a fustian, a bombast, a vain-glorious humour, an affected 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 dizards, hairbrains, and
mos. discontent. 7" In the multitude of wisdom is grief, and he that increaseth wisdom, uicreaseth 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.  De emocritus, that common flouter of folly, was ridiculous
himself, barking Menippus, scoffing Lucian, satirical Lucilius, Petronius, Varro, Persius, &c., may be censured with the rest, Loripedem   rectus derideat, Ethiopem albus.  Bale, Erasmus, Hospinian, Vives, Kemnisius, explode as a vast ocean of obs
and sols, school divinity. 9A labyrinth of intricable questions, unprofitable contentions, incredibilem delirationem, one calls it. If school divinity be so censured, subtilis "Scotus lima veritatis, Occam   irrefragabilis, cujus ingenium vetera omnia
ingenia subvertit, &c. Baconthrope, Dr. Resolutus, and Corculum Theolgice, Thomas
himself, Doctor   Seraphicus, cui dictavit flngelus, &c.  What shall become of humanity? Jrs stulta, what can she plead? what can her followers say for themselves?
Much learning, 2 cere-diminuit-brum, hath cracked their sconce, and taken such root,.
that tribus Anticyris caput insanabile, hellebore itself can do no good, nor that renowned 13lanthorn of Epictetus, by which if any man studied, he should be as wise
as he was. But all will not serve; rhetoricians, in ostentationem  loquacitatis multa
agitant, out of their volubility of tongue, will talk much to no purpose, orators
can persuade other men what they will, quo volunt, unde volunt, move, pacify, &c.,
but cannot settle their own brains, what saith Tully? Malo indisertam prudentiam,
quam loquacem stultitiam; and as 4 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, insanos declamatores; so
doth Gregory, NJon mihi sapit qui sermone, 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 16 he said of a nightingale, dat sine mente sonum,
an hyperbolical liar, a flatterer, a parasite, and as 7Ammianus 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 circumvents by
money, than him that deceives with glozing terms; which made      Socrates so much
abhor and explode them.'9 Fracastorius, a famous poet, freely grants all poets to be
mad; so doth 2Scaliger; and who doth not? Jlut insanit homor aut versusfacit (He's
mad or making verses), Hor. Sat. vii. 1. 2.  Insanire lubet, i. versus componere. Virg.
3 Eel.; so Servius interprets it, all poets are mad, a company of bitter satirists,
detractors, or else parasitical applauders: and what is poetry itself, but as Austin
holds, Vinum erroris ab ebriis doctoribus propinatum?   You may give that censure
2 Erumnosique Solones in Sa. 3. De miser. curia- sapientiam adipiscetur.  14Epist. 21. 1. lib. Non
lium.   3 F. Dousme Epid. lib. 1. c. 13.  4 Hoc oportet orationem sapientis esse politam aut solicitam.
cognomento cohonestati Romfe, qui cmteros mortales 5 Lib. 3. cap. 13. multo anhelitu jactatione furentes
Sapientia prmstarent, testis Plin. lib. 7. cap. 34. 5 In- pectus, frontem cedentes, &c.  6 Lipsius, voces
sanire parant certa ratione modoque, mad by the book sunt, preterea nihil.  17 Lib. 30. plus mali facere
they, &c.   6 Juvenal. "0 Physicians! open the videtur qui oratione quam qui prettio quemvis cormiddle vein."  7 Solomon.   8 Communis irri- rumpit: nam, &t.  1l In Gorg. Platonis.'91n
sor stultitisi.  9 Wit whither wilt'!  10 Scaliger naugerio.  20 Si furor sit Lyeus, &c. quoties furit,
exercitat. 324.  11 Vit. ejus.  12 Ennius.  3Lu.- furit, furit, amans, bibens, et Poeta, &c.
cian. Ter mille drachmis olim empta; studens inde




72                         Democritus to the Reader.
of them in general, which Sir Thomas More once did of Germanus Brixius' poems
in particular.
--    "vehuntur
In rate stultitie sylvam habitant Furiae."21
Budaeus, 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 tumbles them
both down, and sets up the flag of his own peculiar science. Your supercilious
critics, grammatical triflers, note-makers, curious antiquaries, find out all the ruins
of wit, ineptiarum delicias, amongst the rubbish of old writers;'Pro stultis habent
nisi aliquid sujficiant invenire, quod in aliorum scriptis 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
country, AEneas's mother, Niobe's daughters, an Sappho publicafuerit? ovum 23prius
extiterit an gallina! &c. et alia quce dediscenda essent scire, si scires, as 24Seneca
holds. What clothes the senators did wear in Rome, what shoes, how they sat,
where they went to the closestool, how many dishes in a mess, what sauce, which
for the present for an historian to relate, 25according to Lodovic. Vives, is very
ridiculous, is to them most precious elaborate stuff, they admired for it, and as proud,
as triumphant in the meantime for this discovery, as if they had won a city, or conquered a province; as rich as if they had found a mine of gold ore. Quosvis auctor'es absurdis commentis suis percacant et stercorant, one saith, they bewray and daub
a company of books and good authors, with their absurd comments, correctorum sterquilinia 26Scaliger calls them, and show their wit in censuring others, a company of
foolish note-makers, humble-bees, dors, or beedles, inter stercora utplurimum versantur, they rake over all those rubbish and dunghills, and prefer a manuscript many
times before the Gospel itself, 2 thesaurum criticum, before any treasure, and with their
deleaturs, alii legunt sic, meus codex sic habet, with their postremce editiones, annotations, castigations, &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?
8Epiphilledes hce 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 29Seneca 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 ingevia
sanare, memoriam officiorum ingerere, ac fidem in rebus humanis retinere, to keep
our wits in order, or rectify our manners. JNumquid tibi 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?
That 3lovers are mad, I think no man will deny, Jmare simul et sapere, ipsi Jovi
non datur, Jupiter himself cannot intend both at once.
231 Non bene conveniunt, nec in una sede morantur
Majestas et amor."
Tully, when he was invited to a second marriage, replied, he could not simul amare
et sapere be wise and love both together. 3Est orcus ille, vis est immedicabilis, est
rabies insana, love is madness, a hell, an incurable disease; inpotentem et insanam
libidinem 33 Seneca calls it, ai- impotenta and raging lust. F shall dilate this subject apart; in the meantime let lovers sigh out the rest.
4 Nevisanus the lawyer holds it for an axiom, " most women are fools," 35 consilium
foeminis invalidum; Seneca, men, be they young or old; who doubts it, youth is
mad as Elius in Tully, Stuiti adolescentuli, old age little better, deliri senes, &c.
Theophrastes, in the 107th year of his age, 3said he then began to be to wise, turn
21 "They are borne in the bark of folly, and dwell 31 Ovid. Met. " Majesty and Love do not agree well,
in the grove of madness."  22 Morus Utop. lib. 11. nor dwell together."  2.Plutarch. Amatorio est
9 Macrob. Satur. 7. 16.  24 Epist. 16.  25 Lib. amor insanus.  33Epist. 39.  34 Sylve nuptide causis corrup. artium.  26Lib. 2. in Ausonium, alis, I. 1. num. 11. Omnes mulieres ut plurimum
cap. 19 et 32.  27Edit. 7. volum. Jano Gutero. stultae.  35Aristotle.  s3Dolere se dixit quod
S8 Aristophanis Ranis.  29Lib. de beneficiis. turn vita egrederetur.
80Delirus et amens dicatur merit, Hor. Seneca.




Democritus to the Reader.                            73
sapere cacpit, 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.
S7Nevisanus hath as hard an opinion of 38rich men, " wealth and wisdom        cannot
dwell together," stultitiam patiuntur opes, 39and they do commonly 4~infatuare cor
hominis, besot men; and as we see it, fools have fortune:" 41Sapientia non invenitur in terra suaviter viventium. For beside a natural contempt of learning, which
accompanies such kind of men, innate idleness (for they will take no pains), and
which 42Aristotle 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 gullish 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);
43" Hie nuptarum insanit amoribus, hie puerorum." |  One burns to madness for the wedded dame;
Unnatural lusts another's heart inflame.
44one is mad of hawking, hunting, cocking; another of carousing, horse-riding,
spending; a fourth of building, fighting, &c., Insanit veteres statuas Damasippus
emendo, Damasippus hath an humour of his own, to be talked of: 45Heliodorus the
Carthaginian another. In a word, as Scaliger concludes of them all, they are Statute erectce stultitice, the very statutes or pillars of folly. Choose out of all stories
him that hath been most admired, you shall still find, multa ad laudem, multa ad
vituperationem magnifica, as 46Berosus of Semiramis; omnes mortales militia triumphis) divitiis, &c., turn et luxu, eeade, ccaterisque 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: Caesar and
Scipio valiant and wise,; but vain-glorious, ambitious: Vespasian a worthy prince,
but covetous: 47Hannibal, as he had mighty virtues, so had he many vices; unam
virtutem mille vitia comitantur, as Machiavel of Cosmo 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 farther 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, discontents, wants, and such miseries: let poverty plead
the rest in Aristophanes' Plutus.
Covetous men, amongst others, are most mad,4 they have all the symptoms of
melancholy, fear, sadness, suspicion, &c., as shall be proved in its proper place,
Danda est Hellebori multo pars maxima avaris.":  Misers make Anticyra their own;
Danda est Helleboi multo pas maxima avas."  Its hellebore reserved for them alone.
And yet methinks prodigals are much madder than they, be of what condition
they will, that bear a public or private purse; as a 49Dutch writer censured Richard
the rich duke of Cornwall, suing to be emperor, for his profuse spending, qui effudit
pecuniam ante pedes principium Electorum sicut aquam, that scattered money like
water; I do censure them, Stulta JInglia (saith he) quce tot denariis sponte est privata, stulti principes  llemanice, qui nobile jus suum pro pecunia vendiderunt; spendthrifts, bribers, and bribe-takers are fools, and so are 0all they that cannot keep, disburse, or spend their moneys well.
I might say the like of angry, peevish, envious, ambitious;'Jlnticyras melior
sorbere meracas; Epicures, Atheists, Schismatics, Heretics; hi omnes habent imagina37 Lib. 1. num. 11. sapientia et divitiae vix simul pos- hic jussi condier, et ut viderem an quis insanior ad me
sideri possunt.   They get their wisdom by eat- visendum usque ad hWec loca penetraret. Ortelius in
ing pie-crust some.  S1psu'ircnrd TOrf'QATo yiveryW Gad.  4 If it be his work, which Gasper Veretus
aepoouvn. Opes quidemmortalibus sunt amentia. The- suspects.  47 Livy, Ingentes virtutes ingentia vitia.
ognis.    40Fortuna nimium quem fovet, stultum 48Hor. Quisquis ambitione mala aut argenti pallet
facit.  41 Joh. 28.  42 Mag. moral. lib. 2 et lib. 1. amore, Quisquis luxuria, tristique superstitione. Per.
at. 4.  43 Hor. lib. 1. sat. 4.  44 Insana gula, in- 49 Cronica Slavonica ad annum 1257. de cujus pecunia
sane obstructiones, insanum venandi studium discor-jam incredibilia dixerunt.  O6A fool and his money
dia demens. Virg. En.  46Heliodorus Carthagi- are soon parted,  " Orat. de imag. ambitiosus et
nensis ad extremum orbis sarcophago testamento me audax naviget Anticyras.
10                                  G




74                           Democritus to the Reader.
tionem icesam (saith Nymannus) 4"and their madness shall be evident," 2 Tim. iii. 9.
5Fabatus, 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. 5 Faelix Platerus
is of opinion all alchemists are mad, out of their wits; 54Atheneus saith as much of
fiddlers, et musarum luscinias, 55 Musicians, omnes tibicines insaniunt, ubi semel eiffant,
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 56 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 insists7 in all particulars, were an Herculean task, to " reckon up 59insanas
substructiones, insanos labores, insanum luxum, mad labours, mad books, endeavours,
carriages, gross ignorance, ridiculous actions, absurd gestures; insanam gulam, insaniam villarum, insana jurgia, as Tully terms them, madness of villages, stupend
structures; as those Egyptian Pyramids, Labyrinths and Sphinxes, which a company of crowned asses, ad ostentationem opum, 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 temeritatem, fraud,
cozenage, malice, anger, impudence, ingratitude, ambition, gross superstition, 60tempora infecta et adulatione sordida, as in Tiberius' times, such base flattery, stupend,
parisitical fawning and colloguing, &c. brawls, conflicts, desires, contentions, it would
ask an expert Vesalius to anatomise every member. Shall I say? Jupiter himself,
Apollo, Mars, &c. doated; and monster-conquering Hercules that subdued the world,
and helped others, could not relieve himself in this, but mad he Was at last. And where
shall a man walk, converse with whom, in what province, city, and not meet with
Signior Deliro, or Hercules Furens, Menades, and Corybantes? Their speeches say
no less. "Efungis nati homines, or else they fetched their pedigree from those that
were struck by Samson with the jaw-bone of an ass. Or from Deucalion and Pyrrha's
stones, for durum genus sumus, 62marmorei sumus, we are stony-hearted, and savour
too much of the stock, as if they had all heard that enchanted horn of Astolpho, that
English duke in Ariosto, which never sounded but all his auditors were mad, and for
fear ready to make away with themselves;63 or landed in the mad haven in the
Euxine sea of DapAnis insana, which had a secret quality to dementate; they are a
company of giddy-heads, afternoon men, it is Midsummer moon still, and the dogdays last all the year long, they are all mad. Whom shall I then except? Ulricus
Huttenus 64 nemo, nam, nemo omnibus horis sapit, JNemo nascitur sine vitiis, Crimine
JVemo caret, JYemo sorte sua vivit contentus, JNemo in amore sapit, JVemo bonus,
NJVemo sapiens, J'emo, est ex omni parti beatus, &c. 5 and therefore Nicholas Nemo,
or Monsieur No-body shall go free, Quid valeat nemo, JVemo referre potest      But
whom shall I except in the second place? such as are silent, vir sapit qui pauca
loquitur; 6 no better way to avoid folly and madness, 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 cum 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 protinus alba, I will
not think amiss of them. Whom next? Stoics? Sapiens Stoicus, and he alone is
52Navis stulta, qua? continuo movetur nautte stulti lidi et fatui fungis nati dicebantur, idem et alibi
qui se periculis exponunt, aqua insana quae sic fre- dicas.  62Famian. Strade de bajulis, de marmore
mit, &c. aer jactatur, &c. qui mari se committit stoli- semisculpti.  68 Arianus periplo maris Euxini pordam unum terra fugiens, 40. mari invenit. Gaspar tus ejus meminit, et Gillius, 1. 3. de Bospher. ThraEns. Moros.  53 Cap. de alien. mentis. 54 Dip- cio et laurus insana qua allata in convivium convivas
nosophist. lib. 8.  5 Tibicines mente Capti. Erasm. omnes insania affecit. Guliel. Stucchius comment, &c.
Chi. 14. cer. 7.  6 Prov. 30. Insana libido, Hie rogo 64Lepidum poema sic inscriptum.  65 "No one is
non furor est, non est hec mentula demens. Mart. wise at all hours,-no one born without faults,-no
ep. 74. 1. 3.  7 Mille puellarum et puerorum mille one free from crime,-no one content with his lot,jurores.  68 Uter est insanior horum. Hor. Ovid. no one in love wise,-no good, or wise man perfectly
Virg. Plin.  9 Plin. lib. 36.  60Tacitus 3. An- happy."  60 Stultitiam simulare non potes nisi
nal.    61 Ovid. 7. met. E. fungis nati homines ut taciturnitate.
olim Corinthi primaevi illius loci accola, quia sto



Democritus to the Reader.                             75
subject to no perturbations, as 67Plutarch scoffs at him, "he is not vexed with torments, or burnt with fire, foiled by his adversary, sold of his enemy: though he be
wrinkled, sand-blind, toothless, and deformed; yet he is most beautiful, and like a
god, a king in conceit, though not worth a groat. He never doats, never mad, never
sad, drunk, because virtue cannot be taken away," as 6SZeno holds, "by reason of
strong apprehension," but he was mad to say so. 695.nticyrce celo huic est opus aut
dolabri, he had need to be bored, and so had all his fellows, as wise as they would
seem to be.   Chrysippus himself liberally grants them to be fools as well as others,
at certain times, upon some occasions, amitti virtutem ait per ebrietatem, aut atribi —
larium morbum, it may be lost by drunkenness or melancholy, he may be sometimes
crazed as well as the rest: 7ad summum sapiens nisi quum pituita molesta. I should
here except some Cynics, Menippus, Diogenes, that Theban Crates; or to descend
to these times, that omniscious, only wise fraternity 71 of the Rosicrucians, those
great theologues, politicians, philosophers, physicians, philologers, artists, &c. of
whom S. Bridget, Albas Joacchimus, Leicenbergius, and such divine spirits have prophesied, and made promise to the world, if at least there be any such (Hen. 72 Neuhusius makes a doubt of it, 73Valentinus 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 74 renewer of all arts and sciences," reformer of the world,
and now living, for so Johannes Montanus Strigoniensis, that great patron of Paracelsus, contends, and certainly avers 75"  a most divine man," and the quintessence of
wisdom wheresoever he is; for he, his fraternity, friends, &c. are all 76 " betrothed to
wisdom," if we may believe their disciples and followers. I must needs except
Lipsius and the Pope, and expunge their name out of the catalogue of fools. For
besides that parasitical testimony of Dousa,
"A Sole exoriente Meotidas usque paludes,
Nemo est qui justo se sequiparare queat." 77
Lipsius saith of himself, that he was 7 humani generis quidem paedagogus voce et stylo,
a grand signior, a master, a tutor of us all, and for thirteen years he brags how he
sowed wisdom in the Low Countries, as Ammonius the philosopher sometimes did
in Alexandria, 79 cum humanitate literas et sapientiam cum prudentia: antistes sapien.
tice, he shall be Sapientum  Octavus.  The Pope is more than a man, as shis parats
often make him, a demi-god, and besides his holiness cannot err, in Cathedrd belike:
and yet some of them have been magicians, Heretics, Atheists, children, and as Platina saith of John 22, Et si vir literatus, midta stoliditatem et lavitatem prce se
ferentia 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, 1. 34, kept
in jars above the moon.
"Some lose their wits with love, some with ambition,
Some following 8s Lords and men of high condition.
Some in fair jewels rich and costly set,
Others in Poetry their wits forget.
Another thinks to be an Alchemist,
Till all be spent, and that his number's mist."
Convicted fools they are, madmen upon record; and I am afraid past cure many of
them, 82 crepunt inguina, the symptoms are manifest, they are all of Gotam parish:
83 " Quum furor haud dubius, quum sit manifesta phrenesis,"
Since madness is indisputable, since frenzy is obvious.
what remains then' but to send for Lorarios, those officers to carry them all together
for company to Bedlam, and set Rabelais to be their physician.
If any man shall ask in the meantime, who I am      that so boldly censure others,
67Extortus non cruciatur, ambustus non laditur, vinus ille vir auctor notarum. in epist. Rog. Bacon.
prostratus in lucta, non vincitur; non fit captivus ab ed. Hambur. 1608.  76 Sapientiae desponsati.
hoste venundatus. Et si rugosus, senex edentulus, 77 From the Rising Sun to the Maotid Lake, there
luscus, deformis, formosus tamen, et deo sinilis, felix, was not one that could fairly be put in comparison
dives, rex nullius egens, et si denario non sit dignus. with them."  78 Solus hic est sapiens alii volitant
6 Ilium contendunt non injuria affici, non insania, non velut umbrae.  79In ep. ad Balthas. Moretum.
inebriari, quia virtus non eripitur ob constantes com- so Rejectiunculse ad Patavum. Felinus cum reliquis.
prehensiones. Lips. phys. Stoic. lib. 3. diff. 18. 81 Magnum virum sequi est sapere, some think; others
69 Tarreus Hebus epig. 102. 1. 8.  70Hor.  71Fra- desipere. Catul.  82 Plant. Menec.  s3 In Sat. 14.
tres sanct. Rosere crucis.  72 An sint, quales sint, 84 Or to send for a cook to the Anticyrea to make Helunde nomen illud asciverint.  73 Turri Babel. lebore pottage, settle-brain pottage.
74 Omnium artium et scientiarum instaurator. 76 Di



d76                           Democritus to the Reader.
tu nullane babes vitia? have I no faults?  85Yes, more than thou hast, whatsoever
thou art. JNos numerus sumus, I confess it again, I am as foolish, as mad as any one.
86 " Insanus vobis videor, non deprecor ipse,
Quo minus insanus," —
I do not deny it, demens de populo dematur.     My comfort is, I have more fellows,
and tnose of excellent note. And though I be not so right or so discreet as I should
be, yet not so mad, so bad neither, as thou perhaps takest me to be.
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 illustrated that which
I took upon me to demonstrate at first. At this present I have no more to say; His
sanam mentem Democritus, I can but wish myself and them a good physician, and
all of us a better mind.
And although for the abovenamed reasons, I had a just cause to undertake this
subject, to point at these particular species of dotage, that so men might acknowledge their imperfections, and seek to reform what is amiss; yet I have a more
serious intent at this time; and to omit all impertinent digressions, to say no more of
such as are improperly melancholy, or metaphorically mad, lightly mad, or in disposition, as stupid, angry, drunken, silly, sottish, sullen, proud, vain-glorious, ridiculous, beastly, peevish, obstinate, impudent, extravagant, dry, doating, dull, desperate,
harebrain, &c. mad, frantic, foolish, heteroclites, which no new   7hospital can hold,
no physic help; my purpose and endeavour is, in the following discourse to anatomize this humour of melancholy, through all its parts and species, as it is an habit,
or an ordinary disease, and that philosophically, medicinally, to show the causes,
symptoms, and several cures of it, that it may be the better avoided.    Moved thereunto for the generality of it, and to do good, it being a disease so frequent, as
"IMercurialis observes, "in these our days; so often happening," saith 89Laurentius,
4" in our miserable times," as few there are that feel not the smart of it. Of the same
mind is JElian Montalius, 9 Melancthon, and others; 91Julius Caesar Claudinus calls it
the "fountain of all other diseases, and so common in this crazed age of ours, that
scarce one of a thousand is free from it;" and that splenetic hypochondriacal wind
especially, which proceeds from the spleen and short ribs. B'eing then a disease so
grievous, so common, I know not wherein to do a more general service, and spend my
time better, than to prescribe means how to prevent and cure so universal a malady,
an epidemical disease, that so often, so much crucifies the body and mind.
If I have overshot myself in this which hath been hitherto said, or that it is, which
I am  sure some will object, too fantastical," too light and comical for a Divine,
too satirical for one of my profession, I will presume to answer with 92Erasmus, in
like case,'tis not I, but Democritus, Democritus dixit: you must consider what it
is to speak in one's own or another's person, an assumed habit and name; a 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.
93 " Dixero si quid forte jocosius, hoc mihi juris  Yet some indulgence I may justly claim,
Cum venia dabis" —-- -                     If too familiar with another's fame.
Take heed you mistake me not. If I do a little forget myself, 1 hope you will pardon it. And to say truth, why should any man be offended, or take exceptions at it?
"Licuit, semperque licebit,              It lawful was of old, and still will be,
Parcere personis, dicere de vitiis."    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 himself, let him not expostulate or cavil with him that said it (so did 94 Erasmus excuse
himself to Dorpius, si parva licet componere magnis) and so do I; " but let him
be angry with himself, that so betrayed and opened his own faults in applying it
to himself: 95if he be guilty and deserve it, let him amend, whoever he is, and not
s5 Aliquantulum tamen inde me solabor, quod uni borum occasio existat.  92 Mor. Encom si quis cacum multis et sapientibus et celeberrimis viris ipse lumnietur levius esse quam decet Theologum, aut
insipiens sim, quod se Menippus Iuciani in Necyo- mordacius quam deceat Christianum.  93Hor. Sat.,mantia.  s8 Petronius in Catalect.  87 That I 4.1. 1.  94 Epi. ad Dorpium de Moria. si quispiam
mean of Andr. Vale. Apolog. Manip. 1. 1 et 26. Apol. offendatur et sibi vindicet, non habet quod expostulet
s8 Hec affectio nostris temporibus frequentissima. cum eo qui scripsit, ipse si volet, secum agat injuriam,
69 Cap. 15. de Mel.  9oDe anima. Nostro hoc sEeculo utpote sui proditor, qui declaravit hoc ad se proprie
morbus frequentissimus.   91 Consult. 98. adeo pertinere.  95 Si quis se lesum clamabit, aut connostris temporibus frequenter ingruit ut nullus fere scientiam prodit suam, aut certe metum, Phasdr. lib.
ab ejus labe immunis reperiatur ot omnium fere mor- 3. JEsop. Fab.




.Democritus to the Reader.                            77
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.
"Suspicione si quis errrabit suft,
Et rapiet ad se, quod erit commune omnium,
Stulte nudabit animi conscientiam."'0
I deny not this which I have said savours a little of Democritus; 7 Quamvis ridentem  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, 9s nec cibus ipse juvat morsu fraudatus aceti.  Object then
and cavil what thou wilt, I ward all with 9"Democritus's buckler, his medicine shall
salve it; strike where thou wilt, and when: Democritus dixit, Democritus will
answer it.  It was written by an idle fellow, at idle times, about our Saturnalian or
Dyonisian feasts, when as he said, nullum     libertati 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 ouzt E'.ysEv, it is neminis nihil.  The time, place, persons, and all
circumstances apologise for me, and why may not I then be idle with others? speak
my mind freely? If you deny me this liberty, upon these presumptions I will take
it: I say again, I will take it.
I "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 independent, I fear not.
No, I recant, I will not, I care, I fear, I confess my fault, acknowledge a great
offence,
" —     motos priestat componere fluctus."  --   let's first assuage the troubled waves
I have overshot myself, I have spoken foolishly, rashly, unadvisedly, absurdly, I have
anatomized mine own folly.     And now methnmks upon a sudden I am awaked as it
were out of a dream; I have had a raving fit, a fantastical fit, ranged up and down,
iin 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, cry with:Orlando, Solvite me, pardon (o boni) that which is past, and I will make you amends
in that which is to come; I promise you a more sober discourse in my following
treatise.
If tlrough weakness, folly, passion, 3discontent, ignorance, I have said amiss, let
it be forgotten and forgiven.    I acknowledge that of 4Tacitus to be true, Jsperce
facetice ubi nimis ex vero traxere, acrem sui memoriam relinquunt, a bitter jest leaves
a sting behind it: and as an honourable man observes, 5 They fear a satirist's wit,
he their memories." I may justly suspect the worst; and though I hope I have
wronged no man, yet in Medea's words I will crave pardon,
--- " Illud jam voce extrema peto,          And in my last words this I do desire,
Ne si qua noster dubius effudit dolor,      That what in passion I have said, or ire,
Mlaneant in animo verba, sed melior tibi     ay be forgotten, and a better mind,
Memoria nostri subeat, htec irte data       Be had of us, hereafter as you find.
Obliterentur — "                     I
I earnestly request every private man, as Scaliger did Cardan, not to take offence.
I will conclude in his lines, Si me cognitum haberes, non solum    donares nobis has
facetias nostras, sed etiam indignum duceres, tam humanum aninum, lene ingenium,
vel minimar    suspicionem  deprecari oportere.   If thou knewest my     modesty and
simplicity, thou wouldst easily pardon and forgive 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, 7pardon a rude hand, an unskilful knife,'tis a most dif96If any one shall err through his own suspicion, Rosinus.  1 Ter. prol. Eunuch.  2 Ariost. 1. 39.
and shall apply to himself what is common to all, Staf. 58.  3 Ut enim ex studiis gaudium sic studia
he will foolishly betray a consciousness of guilt. ex hilaritate proveniunt. Plinius Maximo suo, ep., Hor.    9s Mart. 1. 7. 22.  99 Ut lubet feriat, lib. 8.  4 Annal. 15.  5 Sir Francis Bacon in
abstergant hos ictus Democriti pharmacos.  00 Rus- his Essays, now Viscount St. Albans.  6 Quod
ticorum dea preesse vacantibus et otiosis putabatur, Probus Persii toeyapgorg virginali verecundit Persium
cui post labores agricola sacrificabat. Plin. 1. 3. c. 12. fuisse dicit, ego, &c.  7 Quas aut incuria fudit,
Ovid. 1. 6. Fast. Jam quoque cum fiunt antiqute sacra aut humana parum cavit natura. HIor.
Vacunte, ante Vacunales stantque sedentque focos.
G 2




Democritus to the Reader.
ficult thing to keep an even tone, a perpetual tenor, and not sometimes to lash out;
difcile est Satyram non scribere, there be so many objects to divert, inward perturbations to molest, and the very best may sometimes err; aliquando bonus dormitat
Homerus (some times that excellent Homer takes a nap), it is impossible not in so
much to overshoot; — opere in longo fas est obrepere sumnum. But what needs
all this? I hope there will no such cause of offence be given; if there be, 8J Aemo
aliquid recognoscatnos mentimur omnia. I'll deny all (my last refuge), recant all,
renounce all I have said, if any man except, and with as much facility excuse, as he
can accuse; but I presume of thy good favour, and gracious acceptance (gentle reader). Out of an assured hope and confidence thereof, I will begin.
8 Prol. quer. Plant. "Let not any one take these things to himself, they are all but fictions."




(79)
LECTORI MALE FERIATO.
Tv vero cavesis edico quisquis es, ne temere sugilles Auctorem hujusce operis, aut
cavillator irrideas. Imo ne vel ex aliorum censura tacite obloquaris (vis dicam verbo) nequid nasutulus inepte improbes, aut falso fingas. Nam si talis revera sit, qualem prae se fert Junior Democritus, seniori Democrito saltem affinis, aut ejus Genium
vel tantillum sapiat; actum de te, censorem  eque ac delatorem 1aget econtra (petulanti splene cum szt) sufflabit te in jocos, comminuet in sales, addo etiam, et deo risui
te sacrificabit.
Iterum moneo, ne quid cavillere, ne dum Democritum Juniorem conviciis infames,
aut ignominiose vituperes, de te non male sentientem, tu idem audias ab amico cordato, quod olim vulgus Jibderitanum ab 2Hippocrate, concivem bene meritum et popularem suum Democritum, pro insano habens.    JVe tu Democrite sapis, stulti autem
etinsani Jlbderitce.
9 " Abderitane pectora plebis habes."
Halc te paucis admonitum volo (male feriate Lector) abi.
TO THE READER AT LEISURE.
WHOEVER you may be, I caution you against rashly defaming the author of this
work, or cavilling in jest against him. Nay, do not silently reproach him in consequence of others' censure, nor employ your wit in foolish disapproval, or false
accusation. For, should Democritus Junior prove to be what he professes, evet 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; "4 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.
1 Si me comm6rit, melius non tangere clamo. Hor. omnium receptaculum deprehendi, ejusque ingenium
2 Hippoc. epist. Damageto, accercitus sum ut Demo- demiratus sum. Abderitanos vero tanquam non sanos
eritum tanquam insanum curarem, sed postquam con- accusavi, veratri potione ipsos potius eguisse dicens.
veni, non per Jovem desipientise negotium, sed rerum  Mart.




(80)
HERACLITE fleas, misero sic convent aevo,
Nil nisi turpe vides, nil nisi triste vides.
Ride etiam, quantumque lubet, Democrite ride
Non nisi vana vides, non nisi stulta vides.
Is fletu, his risu modod gaudeat, unus utrique
Sit licet usque labor, sit licet usque dolor.
Nunc opes est (nam totus eheu jam desipit orbis)
Mille Heraclitis, milleque Democritis.
Nunc opus est (tanta est insania) transeat omnis
Mundus in Anticyras, gramen in Helleborum.
WEEP, O0 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 Democritus' are required.
Now (so much does madness prevail), all the world must be
Sent to Anticyra, to graze on Hellebore.




(e1 )
THE
SYNOPSIS OF THE FIRST PARTITION.'rheir           Impulsive;     {Sin, concupiscence, &c.
Causes.
Subs. 1.        [Instrumental;  {Intemperance, all second causes, &c.
Of the  d  [Epidemical, as Plague, Plica, &c.
In diseases,                  Of the body       or
consider            Or        300, which are  Particular, as Gout, Dropsy, &c.
Sect. 1.' In disposition; as all perturbations, evil affec
Memb 1.                             Or          tion, &c.
Definition,
Member,           f the head          Or        f Dotage
Division.       or mi                            Frenzy.
Subs. 2.        oSuM 3.                         Madness.
I                subIfI t                         Ecstasy.
Habits, as      Lycanthropia.
Subs. 4.        Chorus sancti Viti..L-,Hydrophobia.
Possession or obsession c!
Devils.
Melancholy. See Y~.
Its Equivocations, in Disposition, Improper, &c. Subsect. 5.
Memb. 2.                  onaid ai Humours, 4. Blood, Phlegm, &c.
To its ex-   [Body       contained as  Spirits; vital, natural, animal.
plication, a  hath            or       Similar; spermatical, or flesh,
digression    parts                          X.
digression  parts  bones, nerves, &c. Sutbs. 3.
of anatomy,   Subs. 2. L containing
of anatomy,..  t        Dissimilar; brain, heart, liver, &c.
in whch                                  Subs. 4.
observe
parts of                              f Vegetal. Subs. 5.
Subs. 1.      Soul and its faculties, as Sensible. Subs. 6, 7, 8.
v~                                             l[Rational. Subsect. 9, 10, 11.
Melancholy:   Memb. 3.
in which      Its definition, name, difference, Stubs. 1.
consider      The part and parties affected, affection, &c. Subs. 2.
The matter of melancholy, natural, &c. Subs. 4.
f              f Of the head alone, Hypo-   with their several
Proper to    Ichondriacal, or windy me- J causes, symptoms,
Speciesor    parts, as      lancholy.  Of the whole     prognostics, cures
kinds, 
kinds,                      L body.                    L
which are           Or
Indefinite; as Love-melancholy, the subject of the third Partition.
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.
11




82                         Synopsis of the First Partition.
Spr FAs from God immediately, or by second causes. Subs. I.
Super-      i Or from the devil immediately, with a digression of the nature
natural,     I  of spirits and devils. Subs. 2.
L Or mediately, by magicians, witches. Subs. 3.'Primary, as stars, proved by aphorisms, signs from  physiognomy, metoposcopy, chiromancy. Subs. 4.
Congenite,       Old age, temperament, Subs. 5.
inward        Parents, it being an hereditary disease,.S       Osr         from         i   Sub. 6
led^ ~    ~       o             Sub.       [Necessary, see 1.
toi~ ~~~~  I               rNurses, Subs. 1.
X;j I       1I                                   Education, Subs. 2.
e-ff*^~~~~~~~~~ci                        Terrors, affrights,
o     Subs. 3.
U L Natural               Or      f Evident,      4  Scoffs, calumnies, bitter
A.                                           outward,!< jests, Subs. 4.
Sect. 2.                                        I remote, ad-  a,, i Loss of liberty, servi.
Causes ofl                      Or               ventitious,   X     tude, imprisonment,
Melancholy                                        a as,              Subs. 5.
are either                   lI                                    Poverty and want,
Subs. 6.
l   A heap of other acciOutward             l             dents, death of friends,
ora adven-'     Or.            loss, &c. Subs. 7.
I titious,                     (In which the body works
which are                        on the mind, and this
I!~ ~S~ |malady is caused by
7  |               Contingent,       precedent diseases; as
ffi~L        |inward, an-       agues, pox, &c., cr
tecedent,        temperature innate,
nearest.          Subs. 1.
Memb. 5.       Or by particular parts disSect. 2.         tempered, as brain, heart,
spleen, liver, mesentery,
pylorus, stomach, &c.
Sutbs. 2.
Particular to the three species. See II.
fInnate humour, or from distemperature adust.
A hot brain, corrupted blood in the brain.
[Inward      I Excess of venery, or defect.
Agues, or some precedent disease.
Fumes arising from the stomach, &c.
[Of head
Melancholy  1     or      rHeat of the sunimmoderate.
are Subs. 3.                A blow on the head.
Overmuch use of hot wines, spices, garlick, onions,
I   hot baths, overmuch waking, &c.
Outward       Idleness, solitariness, or overmuch study, vehement
in^~~~              |    ~labour, &c.
[ Passions, perturbations, &c.
Particular    Of hypo-      Inward       Default of spleen, belly, bowels, stomach, mesentery,
causes.       chondriacal,                  miseraic veins, liver, &c.
Sect. 2.      or windy           or      Months or hemorrhoids stopped, or any other ordiMemb. 5. n    melancholy                   "ary evacuation.
are,          Outward       Those six non-natural things abused.
Inward       I Liver distempered, stopped, over-hot, apt to engender
Over all the      or          melancholy, temperature innate.
body are,   I               Bad diet, suppression of hemorrhoids, &c. and such
{Subs. 5.     Outward.        evacuations, passions, cares, &c. those six nonnatural things abused.




Synopsis of the First Partition.                         83
fBread; coarse and black, &c.
Drink; thick, thin, sour, &c.
Water unclean, milk, oil, vinegar, wine, spices, &c.
tSub-             fParts; heads, feet, entrails, fat, bacon, blood, &c.
stance   Flesh             B Kinds  Beef, pork, venison, hares, goats, pigeons, pea[Imu     l[ I cocks, fen-fowl, &c.
l   Herbs, fOf fish; all shell-fish, hard and slimy fish, &c.
IDiet              Fish,   I Of herbs; pulse, cabbage, melons, garlick, onions, &c.
offend-          t    &c.  All roots, raw fruits, hard and windy meats.
ing in   Quali:  [Preparing, dressing, sharp sauces, salt meats, indurate, soused, fried,
Subs. 3. ty, as in  broiled, or made-dishes, &c.
Quan- f Disorder in eating, immoderate eating, or at unseasonable times, &c.
tity.   Subs. 2.
/ ti,i.Custom; delight, appetite, altered, &c. Subs. 3.
Necesry  Retention and eva-fJCostiveness, hot baths, sweating, issues stopped, Venus in excess, or
sarus,    cuation, Subs. 4. [  in defect, phlebotomy, purging, &c.
causes,
as       Air; hot, cold, tempestuous, dark, thick, foggy, moorish, &c. Subs. 5.
those    Exercise, Unseasonable, excessive, or defective, of body or mind, solitariness, idleness,
six       Sub. 6. t  a life out of action, &c.
pon-     Sleep and waking, unseasonable, inordinate, overmuch, overlittle, &c. Subs. 7.
natural
things,  Memb. 3. Sect. 2.            Sorrow, cause and symptom, Subs. 4.     Fear, cause
which    Passions and                    and symptom, Subs. 5.   Shame, repulse, disgrace,
wicare,  pertbaions an      Irascible   &c. Subs. 6. Envy and malice, Subs. 7. Emulaare,     perturbations of  [
Sect    t 2  the  rmindab              tion, hatred, faction, desire of revenge, Subs. 8. Anger
S~emb.c Sub2.  With |  l      a cause, Subs. 9. Discontents, cares, miseries, &c.
ftemb.M   Subs. 2. With                  Subs. 10.
Subs. 10.
2.       a digression of       or
the force of                I Vehement desires, ambition, Subs. 11. Covetousness,
imagination.               u       pqyupspCaw, Subs. 12. Love of pleasures, gaming in
Subs. 2. and divi-  concupis-  excess, &c. Subs. 13. Desire of praise, pride, vainsion of passions  I  cible.    glory, &c. Subs. 14.   Love of learning, study in
into Subs. 3.                  excess, with a digression, of the misery of scholars,
and why the Muses are melancholy, Subs. 15.
Body, as ill digestion, crudity, wind, dry brains, hard belly, thick blood, much
waking, heaviness, and palpitation of heart, leaping in many places, &c., Subs. 1.
Common    [Fear and sorrow without a just cause, suspicion, jealousy, disconto all or     tent, solitariness, irksomeness, continual cogitations, restless
-; I   most.        thoughts, vain imaginations, &c. Subs. 2.
i                  f Celestial influences, as'4- c?, &c. parts of the body, heart, brain,
ip,^~ *      |liver, spleen, stomach, &c.
1 j1 1~         f Sanguine are merry still, laughing, pleasant, meditating
I 0                            on plays, women, music, &c.
or    Or,     H         Phlegmatic, slothful, dull, heavy, &c.
^ I      u"         I. m Choleric, furious, impatient, subject to hear and see''~               mours
a f                           strange apparitions, &c.
Xo~~~,S ^Black, solitary, sad; they think they are bewitched,
B.                                    s      dead, &c.
Symp-            Particu-   Or mixed of these four humours adust, or not adust, infinitely
toms             lar to       varied.
of me-. private     Their several  Ambitious, thinks himself a king, a lord; colancho-          persons,   customs, con-    vetous, runs on his money; lascivious on his
y are            accoring   ditions, incli-  mistress; religious, hath revelations, visions, is
to Subs.
either                      nations, dis     a prophet, or troubled in mind; a scholar on his
Sect. 3.           *        cipline, &c.     book, &c.
C t      Pleasant at first, hardly discerned; afterwards harsh
ance of time 1   and intolerable, if inveterate.
ance of time
as the hu-     Hence some make{ 1. Fatsa cogitatio.
mour is in-     three degrees,  2. Cogitata loqui.
tended or re-                  I3. Exequi loquutum.
mitted, &c.   By fits, or continuate, as the object varies, pleasing,
iL  tdI           or displeasing.
Simple, or as it is mixed with other diseases, apoplexies, gout, caninus appetitus, &c. so
I  the symptoms are various.




84                           Synopsis of the First Partition.
f             Headach, binding and heaviness, vertigo, lightness,
singing of the ears, much waking, fixed eyes,,In body
n body     high colour, red eyes, hard belly, dry body; no
Head me-                   great sign of melancholy in the other parts.
lancholy.       Or
Subs. 1.                Continual fear, sorrow, suspicion, discontent, superImind.    fluous cares, solicitude, anxiety, perpetual cogitan m.     tion 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
Hypo-        In body      the left side, suffocation, palpitation, heaviness of
chondria-                 the heart, singing in the ears, much spittle, and
cal, or         Or         moist, &c.
windy 
Particular      melan-                 f Fearful, sad, suspicious, discontent, anxiety, &c.
symptoms to    choly.       In mind.      Lascivious by reason of much wind, troublesome
the three dis-  Subs. 2.                  dreams, affected by fits, &c.
tinct species.            l
Sect. 3.                                Black, most part lean, broad veins, gross, thick blood,
Memb. 2.       Over all      In body      their hemorrhoids commonly stopped, &c.
the body.       Or
Subs. 3.     I.. d    Fearful, sad, solitary, hate light, averse from com.n mind.        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
A reason  solitary, why melancholy men are witty, why they suppose they
of tese   hear and see strange voices, visions, apparitions.
of these
symrp-     Why they prophesy, and speak strange languages; whence comes
toms.        their crudity, rumbling, convulsions, cold sweat, heaviness of
Memb. 3.     heart, palpitation, cardiaca, fearful dreams, much waking, prodigious fantasies.
Morphew, scabs, itch, breaking out, &c..e gto good,,      Black jaundice.
Tending to good, as     If the hemorrhoids voluntarily open.
If varices appear.
[Leanness, dryness, hollow-eyed, &c.
Inveterate melancholy is incurable.
Tending to evil, as. If cold, it degenerates often into epilepsy, apoplexy,
C.                                  dotage, or into blindness.
Prognostics   <                        If hot, into madness, despair, and violent death.
of melancholy.
Sect. 4.                                The grievousness of this above all other diseases.
The diseases of the mind are more grievous than
those of the body.
Corollaries and questions. Whether it be lawful, in this case of melancholy, for
a man to offer violence to himself. Neg.
How a melancholy or mad man offering violence to
l himself, is to be censured.




(85)
THE FIRST PARTITION.
THE FIRST SECTION, MEMBER, SUBSECTION..Man's Excellency, Fall,.Miseries, Infirmities; The causes of them.
ns E  77celencyl  1/AN, the most excellent and noble creature of the world,
s Excey.   ]        the principal and mighty work of God, wonder of
Nature," as Zoroaster calls him; audacis naturae miraculum, "the'marvel of marvels," as Plato; "the 2 abridgment and epitome of the world," as Pliny; Microcosmus, a little world, a model of the world, 3sovereign lord of the earth, viceroy of the
world, sole commander and governor of all the creatures in it; to whose empire they
are subject in particular, and yield obedience; far surpassing all the rest, not in body
only, but in soul; 4Imaginis Imago, 5created to God's owh 6 image, to that immortal
and incorporeal substance, with all the faculties and powers belonging unto it; was
at first pure, divine, perfect, happy, 7 created after God in true holiness and righteousness;" Deo congruens, free from all manner of infirmities, and put in Paradise,
to know God, to praise and glorify him, to do his will, Ut diis consimiles parturiat
deos (as an old poet saith) to propagate the church.
Man's Fall and Misery.] But this most noble creature, Heu tristis, et lachrymosa commutatio (8 one exclaims) O 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, 9 Man in honour that understandeth not, is like unto beasts
that perish," so David esteems him: a monster by stupend metamorphoses 1 a fox,
a dog, a hog, what not? Quantum mutatus ab illo? How much altered from that he
was; before blessed and happy, now miserable and accursed;  " He must eat his meat
in sorrow,5 subject to death and all manner of infirmities, all kind of calamities.
A* Description of Mlelancholy.] 12" 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, to him that sitteth beneath
in the earth and ashes; from him that is clothed in blue silk and weareth a crown,
to him that is clothed in simple linen. Wrath, envy, trouble, and unquietness, and
fear of death, and rigour, and strife, and such things come to both man and beast,
but sevenfold to the ungodly."  All this befalls him in this life, and peradventure
eternal misery in the life to come.
Impulsive Cause of Man's Misery and Infirmities.] The impulsive cause of these
miseries in man, this privation or destruction of God's image, the cause of death and
1Magnum miraculum.   2Mundi epitome, na- est in imagine parva.  7 Eph. iv. 24.  Palan
turee delicie.  3 Finis rerum omnium, cui sublu- terius.  9 Psal. xlix. 20.  10 LasciviA superat
naria serviunt. Scalig. exercit. 365. sec. 3. Vales. de equum, impudentia canem, astu vulpern, furore leosacr. Phil. c. 5,  4 Ut in numismate Cesaris imnago, nem. Chrys. 23. Gen.  1 Gen. iii. 13.  12 Ecsic in homine Dei.  5Gen. 1.  61mago mundi clus. iv. 1, 2, 3, 4, 5, 8.
in corpore, Dei in anima. Exemplumque dei quisque
H




86                              Diseases in General.                [Part. 1. Sect. 1,
diseases, of all temporal and eternal punishments, was the sin of our first parent
Adam, 13in eating of the forbidden fruit, by the devil's instigation and allurement.
His disobedience, pride, ambition, intemperance, incredulity, curiosity; from whence
proceeded original sin, and that general corruption of mankind, as from a fountain
flowed all bad inclinations and actual transgressions which cause our several calamities inflicted upon us for our sins. And this belike is that which our fabulous poets
have shadowed unto us in the tale of 14 Pandora's box, which being opened through
her curiosity, filled the world full of all manner of diseases.   It is not curiosity
alone, but those other crying sins of ours, which pull these several plagues and
miseries upon our heads.    For Ubi peccatum, ibi procella, as 5 Chrysostom well
observes. 16" Fools by reason of their transgression, and because of their iniquities,
are afflicted." 5 7 1  Fear cometh like sudden desolation, and destruction like a whirlwind, affliction and anguish," because they did not fear God.'s "Are you shaken
with wars?" as Cyprian well urgeth to Demetrius, " are you molested with dearth and
famine? is your health crushed with raging diseases? is mankind generally 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.'9 ( 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 oil blasted, if the air be corrupted, and men troubled with diseases,'tis by reason of their sins:" which like the blood of Abel cry loud to heaven for vengeance,
Lam. v. 15. " That we have sinned, therefore our hearts are heavy," Isa. lix. 11, 12.." We roar like bears, and mourn like doves, and want health, &c. for our sins and
trespasses.)" But this we cannot endure to hear or to take notice of, Jer. ii. 30.
"' We are smitten in vain and receive no correction; " and cap. v. 3. " Thou hast
stricken them, but they have not sorrowed; they have refused to receive correction;
they have not returned. Pestilence he hath sent, but they have not turned to him,"
Amos iv. 20 Herod could not abide John Baptist, nor 21 Domitian endure Apollonius
to tell the causes of the plague at Ephesus, his injustice, incest, adultery, and the like.
To punish therefore this blindness and obstinacy of ours as a concomitant cause
and principal agent, is God's just judgment in bringing these calamities upon us, to
chastise us, I say, for our sins, and to satisfy God's wrath. For the law requires
obedience or punishment, as you may read at large, Deut. xxviii. 15.'" If they will
not obey the Lord, and keep his commandments and ordinances, then all these curses
shall come upon them." 22'  Cursed in the town and in the field, &c." 23' Cursed in
the fruit of the body, &c.") 24 The Lord shall send thee trouble and shame, because
of thy wickedness." And a little after, 25( The Lord shall smite thee with the botch
of Egypt, and with emrods, and scab, and itch, and thou canst not be healed; 26with
madness, blindness, and astonishing of heart." This Paul seconds, Rom. ii. 9. " Tribulation and anguish on the soul of every man that doeth evil." Or else these chastisements are inflicted upon us for our humiliation, to exercise and try our patience
here in this life to bring us home, to make us to know God ourselves, to inform and
teach us wisdom. 27 6 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.
28JVostrce 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."29 4 I am afflicted, and
at the point of death," so David confesseth of himself, Psal. lxxxviii. 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
13 Gen. iii. 17.  4IlIla cadens tegmen manibus gleba producat, si turbo vineam debilitet, &c. Cypr.
decussit, et unA perniciem immisit miseris mortalibus 20 Mat. xiv. 3.  21 Philostratus, lib. 8. vit. Apollonii.
atram. Hesiod. 1. oper.  51Hom. 5. ad pop. An- Injustitiam ejus, et sceleratas nuptias, et cietera qua
tioch.  16 Psal. cvii. 17.  17 Pro. i. 27.  I8 Qubd praeter rationem fecerat, morborum causas dixit. 2 16.
autem crebrius bella concutiant, qubd sterilitas et 2318.  2420.  25Verse 17.  2628. Deos quos
fames solicitudinem cumulent, qubd sfevientibus mor- diligit, castigate  7 Isa. v. 13. Verse 15.    Nosbis valitudo frangitur, qubd humanum genus luis popu- trse salutis avidus continenter aures vellicat, ac calalatione vastatur; ob peccatum omnia. Cypr.  19 Si mitate subinde nos exercet. Levinus Lemn. 1. 2. c. 29.
raro desuper pluvia descendat, si terra situ pulveris de occult. nat. mir.  29Vexatio dat intellectual.
squalleat, si vix jejunas et pallidas herbas sterilis Isa. xxviii. 19.




Mem. 1. Subs. 1.]               Diseases in General.                              87
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 animnus,-~
as 31 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, 32" that it were the period of all philosophy, if we could so continue
sound, or perform  but a part of that which we promised to do, being sick. Whoso
is wise then, will consider these things," as David did (Psal. cxliv., verse last); and
whatsoever fortune befall him, make use of it. If he be in sorrow, need, sickness,
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,
33 sic expedite as Peter said of his daughters ague. Bodily sickness is for his soul's
health, periisset nisi periisset, had he not been visited, he had utterly perished; for
34 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 mannet
of infirmity; 3 et cui
"Gratia, forma, valetudo contingat abunde  "And that he have grace, beauty, favour, health,
Et mundus victus, non deficiente crumeni."  A cleanly diet, and abound in wealth."
Yet in the midst of his prosperity, let him remember that caveat of Moses, e6 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 37 the more he hath, to be more thankful," (as Agapetianus adviseth) and use them aright.
Instrumental Causes of our Infirmities.] Now the instrumental causes of these
our infirmities, are as diverse as the infirmities themselves; stars, heavens, elements, &c. And all those creatures which God hath made, are armed against sinners. They were indeed once good in themselves, and that they are now many of
them pernicious unto us, is not in their nature, but our corruption, which hath caused
it. For from the fall of our first parent Adam, they have been changed, the earth
accursed, the influence of stars. altered, the four elements, beasts, birds, plants, are
now ready to offend us. " The principal things for the use of man, are water, fire,
iron, salt, meal, wheat, honey, milk, oil, wine, clothing, good to the godly, to the
sinners turned to evil," Ecclus. xxxix. 26. " Fire, and hail, and famine, and dearth,
all these are created for vengeance," Ecclus. xxxix. 29. The heavens threaten us
with their comets, stars, planets, with their great conjunctions, ecjipses p oppsitions,
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 38Boterus, and others) 300,000 die of the plague; and 200,000, in Constantinople, every fifth or seventh at the utmost.  How doth the earth terrify and
oppress us with terrible earthquakes, which are most frequent in 39 China, Japan, and
those eastern climes, swallowing up sometimes six cities at once? How doth the
water rage with his inundations, irruptions, flinging down towns, cities, villages,
bridges, &c. besides shipwrecks; whole islands are sometimes suddenly overwhelmed
with all their inhabitants in 40 Zealand, Holland, and many parts of the continent
drowned, as the 4I lake Erne in Ireland? 42'ihilque prceter arcium cadavera patenti
cernimus freto.   In the fens of Friesland 1230, by reason of tempests, 43the sea
drowned multa hominum millia, et jumenta 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,
44' Ignis pepercit, unda mergit, aeris   "Whom fire spares, sea doth drown; whom sea,
Vis pestilentis aequori ereptum necat,  Pestilent air doth send to clay;
Bello superstes, tabidus morbo perit."  Whom war'scapes, sickness takes away."
0 In sickness the mind recollects itself.  31 Lib. 7. 37 Quanto majoribus beneficiis a Deo cumulatur, tanto
Cum judicio, mores et facta recognoscit et se intuetur. obligatioremn se debitorem fateri.  sBoterus de
Dum fero languorem, fero religionis amoreln.'Expers Inst. urbium.  3'Lege hist. relationem Lod. Frois
languoris non sum memor hujus amoris.  s9 Sum- de rebus Japonicis ad annum 1596.  40 Guicciard.
mum esse totius philosophize, ut tales esse persevere- descript. Belg. anno 1421.  41 Giraldus Cambrens.
mus, quales nos futuros esse infirmi profitemur. 42 Janus Dousa, ep. lib. 1. car. 10. And we perceive no8a Petrarch.  34 Prov. iii. 12.  35 Hor. Epis. lib. thing, except the dead bodies of cities in the open sea.
1. 4.  36Deut. viii. 11. Qui stat videat ne cadat. 4Munster. 1. 3. Cos. cap. 462. 44Buchanan. Baptist.




88                          Diseases in General.             [Part. 1. Sec. 1
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 venemous 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.45 We are all
brethren in Christ, or at least should be, members of one body, servants of one Lord,
and yet no fiend can so torment, insult over, tyrannize, vex, as one man doth another.
Let me not fall therefore (saith David, when wars, plague, famine were offered) into
the hands of men, merciless and wicked men:
46 ---   Vix sunt homines hoc nomine digni,
Quamque lupi, steve plus feritatis habent."
We can most part foresee these epidemical diseases, and likely avoid them;
Dearths, tempests, plagues, our astrologers fortell us; Earthquakes, inundations,
ruins of houses, consuming fires, come by little and little, or make some noise beforehand; but the knaveries, impostures, injuries and villanies of men no art can
avoid. We can keep our professed enemies from our cities, by gates, walls and
towers, defend ourselves from thieves and robbers by watchfulness 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, 4witches: sometimes by impostures,
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 thousand men slain in a battle.
Besides all manner of tortures, brazen bulls, racks, wheels, strappadoes, guns, engines, &c. 4SJd unum corpus humanum 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 intemperance, are our mortal enemies. 49 The fathers have eaten
sour grapes, and the children's teeth are set on edge." They cause our grief many
times, and put upon us hereditary diseases, inevitable infirmities: they torment us,
and we are ready to injure our posterity;
D — " mox daturi progeniem vitiosiorem."  "And yet with crimes to us unknown,' I Our sons shall mark the coming age their own;"
and the latter end of the world, as 1 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 undo ourselves, abusing those good
gifts which God hath bestowed upon us, health, wealth, strength, wit, learning, art,
memory to our own destruction, 62Perditio tua ex te. As 53Judas 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 instruments to undo
us. Hector gave Ajax a sword, which so long as he fought against enemies, served
for his help and defence; but after he began to hurt harmless creatures with it, turned to his own hurtless bowels. Those excellent means God hath bestowed on
us, well employed, cannot but much avail us; but if otherwise perverted, they ruin
and confound us: and so by reason of our indiscretion and weakness they cormmonly do, we have too many instances. This St. Austin acknowledgeth of himself in his humble confessions, " promptness of wit, memory, eloquence, they were
God's good gifts, but he did not use them to his glory."  If you will particularly
know how, and by what means, consult physicians, and they will tell you, that it is
in offending in some of those six non-natural things, of which I shall 64dilate more
at large; they are the causes of our infirmities, our surfeiting, and drunkenness, our
45Homo homini lupus, homo homini daemon. xviii. 2.  5Hor. 1. 3. Od. 6.  2 Tim. iii. 2.
40 Ovid. de Trist. 1. 5. Eleg. 8.  47 Miscent aconita 52Eze. xviii. 31. Thy destruction is from thyself.
noverca.  48 Lib. 2. Epist. 2. ad Donatum.  4 Eze. 6321 Mace. iii. 12.  4 Part. 1. Sec. 2. Memb. 2.




Mem. 1. Subs. 2.]         Def..Jum. Div. of Diseases.                       89
immoderate insatiable lust, and prodigious riot.  Plures crapu7a, 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 65old age, perverts our temperature, and brings upon us sudden death. And last of all, that which
crucifies us most, is our own folly, madness (quos Jupiterperdit, dementat; by subtraction of his assisting grace God permits it) weakness, want of government, our facility
and proneness in yielding to several lusts, in giving way to every passion and perturbation of the mind: by which means we metamorphose ourselves and degenerate into
beasts. All which that prince of 56poets observed of Agamemnon, that when he was
well pleased, and could moderate his passion, he was-os oculosque Jovi par: like
Jupiter in feature, Mars in valour, Pallas in wisdom, another god; but when he became angry, he was a lion, a tiger, a dog, &c., there appeared no sign or likeness of
Jupiter in him; so we, as long as we are ruled by reason, correct our inordinate appetite, and conform ourselves to God's word, are as so many saints: but if we give
reins to lust, anger, ambition, pride, and follow our own ways, we degenerate into
beasts, transform  ourselves, overthrow our constitutions, 57provoke God to anger,
and heap upon us this of melancholy, and all kinds of incurable diseases, as a just
and deserved punishment of our sins.
SUBSEC. II. —The Definition, Number, Division of Diseases.
WHAT a disease is, almost every physician defines. r Fernelius calleth it an
4A Affection of the body contrary to nature." 59 Fuschius and Crato, 4 an hinderance,
hurt, or alteration of any action of the body, or part of it."  60 Tholosanus, " 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." 61 Labeo in Agellius, " an
ill habit of the body, opposite to nature, hindering the use of it." Others otherwise,
all to this effect..Jumber of Diseases.]  How many diseases there are, is a question not yet determined; 62Pliny reckons up 300 from the crown of the head to the sole of the foot:
elsewhere he saith, morborum infinita multitudo, their number is infinite. Howsoever it was in those times, it boots not; in our days I am sure the number is much
augmented:
63 n —  " macies, et nova febrium
Terris incubit cohors."
For besides many epidemical diseases unheard of, and altogether unknown to Galen
and Hippocrates, as scorbutum, small-pox, plica, sweating sickness, morbus Gallicus,
&c., we have many proper and peculiar almost to every part.
bo man free from some Disease or other.]   No man amongst us so sound, of so
good a constitution, that hath not some impediment of body or mind. Quisque suos
patimur manes, we have all our infirmities, first or last, more or less. There will
be peradventure in an age, or one of a thousand, like Zenophilus the musician in
64 Pliny, that may happily live 105 years without any manner of impediment; a Pollio Romulus, that can preserve himself 65" with wine and oil;" a man as fortunate
as Q. Metellus, of whom Valerius so much brags; a man as healthy as Otto Ierwardus, a senator of Augsburg in Germany, whom 66 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, 67 A could not remember that ever he was sick."  68 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
their is no certain period of man's life; but it may still by temperance and physic
5 Nequitia est quie te non sinet esse senem. 62 Cap. 11. lib. 7.  6Horat. lib.. ode 3. "Ema6 Homer. Iliad.  57lntemperantia, luxus, inglu- ciation, and a new cohort of fevers broods over the
vies, et infinita hujusmodi flagitia, quae divinas poenas earth."  c4Cap. 50. lib. 7. Centum et quinque
merentur. Crato.  58Fern. Path. 1. 1. c. 1. Mor- vixit annos sine ullo incommodo.  e6 Intus mulso,
bus est affectus contra, naturam corpori insides. foras oleo., e6Exemplis genitur. prtefixis Ephemer.
69Fusch. Instit. 1. 3. sect. 1. c. 3. A quo primum vitia- cap. de infirmitat.  67 Qui, quoad pueritie ultimam
tur actio.  60 Dissolutio fcederis in corpore, ut sa- memoriam recordari potest non meminit se tegrotum
nitas est consummatio.  61 Lib. 4. cap. 2. Morbus decubuisse.  8 Lib. de vita longa.
est habitus contra naturam, qui usum ejus, &c.
12                             H2




90                      Div. of the Diseases of the Head.       [Part. 1. Sect. 1.
be prolonged. We find in the meantime, by common experience, that no man can
escape, but that of 69 Hesiod is true:
clX5L)[ tv. g't 4a7 XW V,1 ArX1t Js   |ct,  "Th' earth's full of maladies, and full the sea,
NOTJvooJ ct~vBaoet 5',  "  ri  V  T  Which set upon us both by night and day."'Autroavfros or lo'.'"'
Division of Diseases.]  If you require a more exact division of these ordinary
diseases which are incident to men, I refer you to physicians;70 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 habit, or
in disposition, &c. My division at this time (as most befitting my purpose) shall
be into those of the body and mind. For them of the body, a brief catalogue of
which Fuschius hath made, Institut. lib. 3, sect. 1, cap. 11.  I refer you to the voluminous tomes of Galen, Areteus, Rhasis, Avicenna, Alexander, Paulus AEtius, Gordonerius: and those exact Neoterics, Savanarola, Capivaccius, Donatus Altomarus,
Hercules de Saxonia, Mercurialis, Victorius Faventinus, Wecker, Piso, &Sc., that have
methodically and elaborately written of them all. Those of the mind and head I
will briefly handle, and apart.
SUBSECT. III.-Division of the Diseases of the Head.
THESE diseases of the mind, forasmuch as they have their chief seat and organs
in the head, which are commonly repeated amongst the diseases of the head which
are divers, and vary much according to their site. For in the head, as there be
several parts, so there be divers grievances, which according to that division of
"'Heurnius, (which he takes out of Arculanus,) are inward or outward (to omit all
others which pertain to eyes and ears, nostrils, gums, teeth, mouth, palate,
tongue, wesel, chops, face, &c.) belonging properly to the brain, as baldness, falling
of hair, furfaire, lice, &c.  2 Inward belonging to the skins next to the brain, called
dura and pia mater, as all head-aches, &c., or to the ventricles, caules, kels, tunicles,
creeks, and parts of it, and their passions, as caro, vertigo, incubus, apoplexy, falling
sickness. The diseases of the nerves, cramps, stupor, convulsion, tremor, palsy:
or belonging to the excrements of the brain, catarrhs, sneezing, rheums, distillations:
or else those that pertain to the substance of the brain itself, in which are conceived
phrensy, 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 3Laurentius calls the disease of the
mind; and Hildesheim, morbos imaginationis, aut rationis lcesce, (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, insisting especially in this of melancholy, as more eminent
than the rest, and that through all his kinds, causes, symptoms, prognostics, cures:
as Lonicerus hath done de apoplexid, and many other of such particular diseases.
Not that I find fault with those which have written of this subject before, as Jason
Pratensis, Laurentius, Montaltus, T. Bright, &c., they have done very well in their
several kinds and methods; yet that which one omits, another may haply see; that
which one contracts, another may enlarge. To conclude with 74Scribanius, " 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
amplified 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, JMadness, Hydrophobia, Lycanthropia, Chorus
sancti Viti, Extasis.
Delirium, Dotage.]  DOTAGE, fatuity, or folly, is a common name to all the following species, as some will have it. 75Laurentius and 76Altomarus comprehended
6 Oper. et dies.  70 See Fernelius Path. lib. 1. tus, Hildesheim, Quercetan, Jason Pratensis, &c.
cap. 9, 10, 11, 12.  Fuschius Instit. 1. 3. secl. 1. c. 7.  73 Cap. 2. de melanchol.  74 Cap. 2. de Phisiologia
Wecker. Synt.  7Prafat. de morbis capitis. In sagarum: Quod alii. minus recte fortasse dixerint,
capite ut varie habitant partes, ita varia querelm ibi nos examinare, melius dijudicare, corrigere studeaeveniunt.  72 Of which read Heurnius, Montal- mus.  75 Cap. 4. de mol.  76 Art. Med. 7.




Mem. 1. Subs. 4.]             Diseases of the JMind.                         91
madness, melancholy, and the rest under this name, and call it the summum genus
of them all. If it be distinguished from them, it is natural or ingenite, which comes
by some defect of the organs, and over-much brain, as we see in our common fools;
and is for the most part intended or remitted in particular men, and thereupon some
are wiser than others: or else it is acquisite, an appendix or symptom of some other
disease, which comes or goes; or if it continue, a sign of melancholy itself.
Prensy.] Phrenitis, which the Greeks derive from the word ppv, is a disease of
the mind, with a continual madness or dotage, which hath an acute fever annexed,
or else an inflammation of the brain, or the membranes or kels of it, with an acute
fever, which causeth madness and dotage. It differs from melancholy and iadness,
because their dotage is without an ague: this continual, with waking, or memory
decayed, &c. Melancholy is most part silent, this clamorous; and many such like
differences are assigned by physicians.
Madness.] Madness, phrensy, and melancholy are confounded by Celsus, and
many writers; others leave out phrensy, and make madness and melancholy but one
disease, which 77Jason Pratensis especially labours, and that they differ only secundam 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 78Gordonius,
as the humour is intended or remitted.  Of the same mind is 79Areteus, Alexander
Tertullianus, Guianerius, Savanarola, Heurnius; 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 clamour, horrible looks, actions, gestures, troubling the
patients with far greater vehemency 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. S0Fracastorius 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; s1 ecstasy,
which is familiar with some persons, as Cardan saith of himself, he could be in one
when he list; in which the Indian priests deliver their oracles, and the witches in
Lapland, as Olaus Magnus writeth, 1. 3, cap. 18. Extasi omniac prcedicere, answer
all questions in an extasis you will ask; what your friends do, where they are, how
they fare, &c. The other species of this fury are enthusiasms, revelations, and
visions, so often mentioned by Gregory and Beda in their works; obsession or possession of devils, sibylline prophets, and poetical furies; such as come by eating
noxious herbs, tarantulas stinging, &c., which some reduce to this. The most known
are these, lycanthropia, hydrophobia, chorus sancti viti.
Lycanthropia.]  Lycanthropia, 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.
s82Etius and "3Paulus call it a kind of melancholy; but I should rather refer it to
madness, as most do. Some make a doubt of it whether there be any such disease.
s4Donat ab Altomari saith, that he saw two of them in his time: W85ierus tells a
story of such a one at Padua 1541, that would not believe to the contrary, but that
he was a wolf. IIe hath another instance of a Spaniard, who thought himself a
bear; s6Forrestus confirms as much by many examples; one amongst the rest of
which he was an eye-witness, at Alcmaer in Holland, a poor husbandman that still
hunted about graves, and kept in churchyards, of a pale, black, ugly, and fearful
look. Such belike, or little better, were king Praetus' s7daughters, that thought
77 Plerique medici uno complexu perstringunt hos firmatam habet impotentiam bene operandi circa induos morbos, quod ex eadem causa oriantur, quodque tellectum. lib. 2. de intellectione.  81 Of which read
inagnitudine et modo solilm distent, et alter gradus ad Felix Plater, cap. 3. de mentis alienatione.  82 Lib.
alterum existat. Jason Pratens.  78Lib. Med. 6. cap. 11.  83 Lib. 3. cap. 16.  84 Cap. 9. Art.
79 Pars. manime mihi videtur.  s0Insanus est, qui med.  85De prestig. Dfemonum, 1. 3. cap. 21.
rtate debita, et tempore debito per se, non momenta- 86 Observat. lib. 10. de morbis cerebri, cap. 15. 87 Hipneam et fugacem, ut vini, solani, Hyoscyami, sed con- pocrates lib. de insania.




92                          Diseases of the Mind.              [Part. 1. Sec. 1.
themselves kine. And Nebuchadnezzar in Daniel, as some interpreters hold, was
only troubled with this kind of madness. This disease perhaps gave occasion to
that bold assertion of s8Pliny, " 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 89Ovid's tale of Lycaon,
&c. He that is desirous to hear of this disease, or more examples, let him read
Austin in his 18th book de Civitate Dei, cap. 5. Mizaldus, cent. 5. 77. Sckenkius,
lib. 1. Hildesheim, spicel. 2. de.Mania. Forrestus lib. 10. de morbis cerebri. Olaus
XMagnus, Vincentius' Bellavicensis, spec. met. lib. 31. c. 122. Pierius, Bodine,
Zuinger, Zeilger, Peucer, Wierus, Spranger, &c. This malady, saith Avicenna, troubleth men most in February, and is now-a-days frequent in Bohemia and Hungary,
according to 90Heurnius. Schernitzius will have it common in Livonia. They lie
hid most part all day, and go abroad in the night, barking, howling, at graves and
deserts; 91, they have usually hollow eyes, scabbed legs and thighs, very dry and
pale," 92saith Altomarus; he gives a reason there of all the symptoms, and sets
down a brief cure of them.
Hydrophobia is a kind of madness, well known in every village, which comes by
the biting of a mad dog, or scratching, saith 93Aurelianus; touching, or smelling
alone sometimes as 94Sckenkius proves, and is incident to many other creatures as
well as men: so called because the parties affected cannot endure the sight of water,
or any liquor, supposing still they see a mad dog in it. And which is more wonderful; though they be very dry, (as in this malady they are) they will rather die than
drink: 95Caelius Aurelianus, an ancient writer, makes a doubt whether this Hydrophobia be a passion of the body or the mind. The part affected 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. 96 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. 97Some 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 9sCodronchus;
and sometimes not till seven or eight years, as Guianerius; 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 99Forrestus patients, were miserably
consumed with it. The common cure in the country (for such at least as dwell
near the sea-side) is to duck them over head and ears in sea water; some use charms:
every good wife can prescribe medicines. But the best cure to be had in such cases,
is from the most approved physicians; they that will read of them, may consult
with Dioscorides, lib. 6. c. 37, Heurnius, Hildesheim, Capivaccius, Forrestus, Sckenkius, and before all others Codronchus an Italian, who hath lately written two exquisite books on the subject.
Chorus sancti Viti, or St. Vitus's dance; the lascivious dance,'0~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 St. 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) will
dance so long that they can stir neither hand nor foot, but seem to be quite dead.
One in red clothes they cannot abide. Music above all things they love, and therefore magistrates in Germany will hire musicians to play to them, and some lusty
sturdy companions to dance with them. This disease hath been very common in
8s Lib. 8. cap. 22. Honines interdum lupos feri; et 13. de morbis acutis.  96 Spicel. 2.  97 Sckenkius,
contra.  69 Met. lib. 1.  o0 Cap. de Man.  91 Ul- 7 lib. de Venenis.  9s Lib. de Hydrophobia.  9 Obcerata crura, sitis ipsis adest immodica, pallidi, lingua servat. lib. 10. 25.  100Lascivam Choream. To. 4.
sicca.  92 Cap. 9. art. Hydrophobia.  9 Lib. 3. de morbis amentium. Tract. 1.  1 Eventu ut plucap. 9.  94 Lib. 7. de Venenis.  5 Lib. 3. cap. rimum rem ipsam comprobante.




Mem. 1. Subs. 5.]          Melancholy in Disposition.                           93
Germany, as appears by those relations of 2 Sckenkius, and Paracelsus in his book
of Madness, who brags how many several persons he hath cured of it. Felix
Plateras de mentis alienat. cap. 3, reports of a woman in Basil whom he saw, that
danced a whole month together. The Arabians call it a kind of palsy. Bodine in
his 5th book de Repub. cap. 1, speaks of this infirmity; Monavius in his last epistle
to Scoltizius, and in another to Dudithus, where you may read more of it.
The last kind of madness or melancholy, is that demonaical (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, gestures, contortions,
fasting, prophesying, speaking languages they were never taught, &c. Many strange
stories are related of them, which because some will not allow, (for Deacon and
Darrel have written large volumes on this subject pro and con.) I voluntarily omit.
3Fuschius, Institut. lib. 3. sec. 1. cap. 11, Felix Plater, 4Laurentius, 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 5apart, intending to write a whole book of them.
SUBSECT. V. —.Melancholy in Disposition, improperly so called, Equivocations.
MELANCHOLY, the subject of our present discourse, is either in disposition or
habit. 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 whichlequivocal 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,
6 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 other he feels the smart of it. Melancholy in this sense
is the character of mortality.  7"Man that is born of a woman, is of short continuance, and full of trouble."  Zeno, Cato, Socrates himself, whom 8Elian 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 9Valerius gives instance of all happiness, " the most fortunate man then living, born in that most flourishing city of Rome, of noble parentage,
a proper man of person, well qualified, healthful, rich, honourable, a senator, a consul, happy in his wife, happy in his children," &c. yet this man was not void of
melancholy, he had his share of sorrow.'~Polycrates Samius, that flung his ring
into the sea, because he would participate of discontent with others, and had it
miraculously restored to him  again shortly after, by a fish taken as he angled, was
not free from melancholy dispositions. No man can cure himself; the very gods
had bitter pangs, and frequent passions, as their own "poets put upon them. In
general, l2; 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, calumnies: Invicem cedunt
dolor et voluptas, there is a succession of pleasure and pain.
13 ---   medio de fonte lep6rum
Surgit amari aliquid, in ipsis floribus angat."
" Even in the midst of laughing there is sorrow," (as 14 Solomon holds): even in the
2Lib. 1. cap. de Mania.  s Cap. 3. de mentis faelices liberos, consulare decus, sequentes triumphos,
alienat.    4 Cap. 4. de mel.    PART. 3. &c.    j0 Elian.  "n tomer. Iliad.  2 Lipsius,
6 De quo homine securitas, de quo certum gaudium? cent. 3. ep. 45, ut coelum, sic nos homines sumus: illud
quocunque se convertit, in terrenis rebus amaritudi- ex intervallo nubibus obducitur et obscuratur. In
nem animi inveniet. Aug. in Psal. viii. 5.  Job. i. rosario flores spinis intermixti. Vita similis aeri,
14.   8 Omni tempore Socratem eodem vultu videri, udum modo, sudum, tempestas, serenitas: ita vices
sive domum rediret, sive domo egrederetur.  9 Lib. rerum sunt, prremia gaudiis, et sequaces curae. " Lu7. cap. 1. Natus in florentissima totius orbis civitate, cretius, 1. 4. 1124.  -4Prov. xiv. 13. Extremumr
nobilissimis parentibus, corpores vires habuit et raris- gaudii luctas occupat.
simas animi dotes, uxorem conspicuam, pudicam,




94                          JMeancholy in Disposition.               [Part. 1. Sec. 1,
midst of all our feasting and jollity, as'5Austin infers in his Corn. on the 41st Psalm,
there is grief and discontent.  Inter delicias semper aliquid scevi nos strangulat, for
a pint of honey thou shalt here likely find a gallon of gall, for a dram of pleasure a
pound of pain, for an inch of mirth an ell of moan; as ivy doth an oak, these miseries encompass our life. And it is most absurd and ridiculous for any mortal man
to look for a perpetual tenure of happiness in his life. Nothing so prosperous and
pleasant, but it hath 6 some bitterness in it, some complaining, some grudging; it is
all yxv'xioxpov, a mixed passion, and like a chequer table black and white: men, families, cities, have their falls and wanes; now trines, sextiles, then quartiles and oppositions. We are not here as those angels, celestial powers and bodies, sun and moon,
to finish our course without all offence, with such constancy, to continue for so many
ages: but subject to infirmities, miseries, interrupted, tossed and tumbled up and
down, carried about with every small blast, often molested and disquieted upon each
-islender occasion,'7uncertain, brittle, and so is all that we trust unto. 18s 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 brook it; there is no way to avoid it, but to
arm thyself with. patience, with magnanimity, to 19 oppose thyself unto it, to suffer
affliction as a good soldier of Christ; as 20 Paul adviseth constantly to bear it. But
forasmuch as so few can embrace this good council of his, or use it aright, but
rather as so many brute beasts give away 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 2'Seneca notes) make a disease. Een as'one distillation, not yet
grown to custom, makes a cough; but continual and inveterate causeth a consump.
tion of the lungs;" so do these our melancholy provocations: and according as the
humour itself is intended, or rerfitted 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 misconceived abuse, injury, grief, disgrace, loss, cross, humour, &c. (if solitary, or idle)
yields so far to passion, that his complexion is altered, his digestion hindered, his
sleep gone, his spirits obscured, and his heart heavy, his hypochondries misaffected;
wind, crudity, on a sudden overtake him, and he himself overcome with melancholy.
As it is with a man imprisoned for debt, if once in the gaol, every creditor will
bring his action against him, and there likely hold him. If any discontent seize
upon a patient, in 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 22eight degrees of heat and cold, we pnay make eightyeight of melancholy, as the parts affected are diversely seized with it, or have been
plunged more or less into this infernal gulf, 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 bit 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,
mosbus sonticus, or chronicus, a chronic or continuate disease, a settled humour, as
15Natalitia inquit celebrantur, nuptim hie sunt; at destitutos in profundo miseriarum valle miserabiliter
ibi quid celebratur quod non dolet. quod non transit! immergunt. Valerius, lib. 6. cap. 11.  18Huic
10 Apuleius 4. florid. Nihil quicquid homini tam pros- seculo parum aptus es, aut potius omnium nostrorum
perum divinitus datum, quin ei admixtum sit aliquid conditionem ignoras, quibus reciproco quodam nexu,
difficultatis ut etiam amplissima quaqua lIetitia, subsit &c. Lorchanus Gollobelgicus, lib. 3. ad annum 1598.
quanpiam vel parva querimonia conjugatione quadam  lHorsum omnia studia dirigi debent, ut humana formellis, et fellis.  17 Caduca nimirum et fragilia, et titer feramus.  20 2 Tim. ii. 3.  21 Epist. 96. lib. 10.
puerilibus consentanea crepundiis sunt ista quae vires Affectus: frequentes contemptique morbum faciunt.
et opes humanme vocantur, affluunt subitb, repente de- Distillatio una nec adhuc in morem adaucta, tussim
labuntur, nullo in loco, nulla in persona, stabilibus facit, assidua et violenta pthisim.  22 Calidum ad
nixa radicibus consistunt, sed incertissimo flatu for- octo: frigidum ad octo. Una hirundo non facit
tune quos in sublime extulerunt improviso recursu vestatem.




Mem. 2. Subs. 2.]          Digression of dnatomy.                        95
3Aurelianus and 24 others call it, not errant, but fixed; and as it was long increasing,
so now being (pleasant, or painful) grown to an habit, it will hardly be removed.
SECT. I. MEMB. II.
SUBSECT. I.-Digression of anatomy.
BEFORE I proceed to define the disease of 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, hypocondries,
emrods, &c., imagination, reason, humours, spirits, vital, natural, animal, nerves,
veins, arteries, chylus, pituita; which by the vulgar will not so easily be perceived,
what they are, how cited, and to what end they serve. And besides, it may peradventure give occasion to some men to examine more accurately, search further into
this most excellent subject, and thereupon with that royal 25prophet 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 26Melancthon well inveighs)
" than for a man not to know the structure 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 manners?i  To stir them up therefore to this study, to peruse
those elaborate works of 27 Galen, Bauhines, Plater, Vesalius, Falopius, Laurentius,
Remelinus, &c., which have written copiously in Latin; or that which some of our
industrious countrymen have done in our mother tongue, not long since, as that
translation of 28Columbus and 29Microcosmographia, in thirteen books, I have made
this brief digression. Also because 30Wecker, 31Melancthon, Fernelius, "Fuschius,
and those tedious Tracts de tinimd (which have more compendiously handled and
written of this matter,) are not at all times ready to be had, to give them some small
taste, or notice of the rest, let this epitome suffice.
SUBSECT. II.-Division of the Body, Humours, Spirits.
OF the parts of the body there may be many divisions: the most approved is that
of 34 Laurentius, out of Hippocrates: which is, into parts contained, or containing.
Contained, are either humours or spirits.
Humours.] A humour is a liquid or fluent part of the body, comprehended in
it, for the preservation of it; and is either innate or born with us, or adventitious
and acquisite. The radical or innate, is daily supplied by nourishment, 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 excrementitious. But 35 Crato out of Hippocrates will have all four to be juice, and not excrements, without which no living
creature can be sustained: which four, though they be comprehended in the mass
of blood, yet they have their several affections, by which they are distinguished
from one another, and from those adventitious, peccant, or 36 diseased humours, as
Melancthon calls them.
Blood'.] Blood is a hot, sweet, temperate, red humour, prepared in the miseraic
-veins, and made of the most temperate parts of the chylus in the liver, whose office
23Lib. 1. c. 6.  24Fuschius, 1. 3. sec. 1. cap. 7. usu part.  S History of man.  9 D. Crooke.
Hildesheim, fol. 130.  25Psal. xxxix. 13.  2 De soIn Syntaxi.  s De Anima.  s2Instit. lib. 1.
Anima. Turpe enim est homini ignorare sui corporis 3 Physiol. 1. 1, 2.  34Anat. 1. 1. c. 18.  35In
(ut ita dicam) aedificium, praesertim cum ad valetudi- Micro. succos, sine quibus animal sustentari non ponem et mores hec cognitio plurimum conducat. 27 De test.  36 Morbosos humores.




96                             Similar Parts.                [Part. 1. Sec. 1.
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 communicated to the other parts.
Pituiita,,orphlegin, 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.._ChQler, 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
moriefe-culent part of nourishment, and purged from the spleen, is a bridle to the
other two hot humours, blood and choler, preserving them in the blood, and nourishing the bones. These four humours have some analogy with the four elements, and
to the four ages in man.
Serum, Sweat, Tears.] To these humours you may add serum, which is the
matter of urine, and those excrementitious humours of the third concoction, 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 37 Paracelsus, a fourth
soul of itself. Melancthon holds the fountain of those spirits to be the heart, begotten there; and afterward conveyed to the brain, they take another nature to
them. Of these spirits there be three kinds, according to the three principal parts,
brain, heart, liver; natural, vital, animal. The natural are begotten in the liver, and
thence dispersed through the veins, to perform those natural actions. The vital
spirits are made in the heart of the natural, which by the arteries are transported to
all the other parts: if the spirits cease, then life ceaseth, as in a syncope or swooning. The animal spirits formed of the vital, brought up to the brain, and diffused by
the nerves, to the subordinate members, give sense and motion to them all.
SUBSECT. III.-Similar Parts.
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. Jinimal.; 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. 38 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, proceeding from the marrow in the back, of whom
there be thirty combinations, seven of the neck, twelve of the breast, &c.
Arteries.]  Arteries are long and hollow, with a double skin to convey the vital
spirit; to discern which the better, they say that Vesalius the anatomist was wont
37 Spiritalis anima.              w8 Laurentius, cap. 20, lib. l. Anat.




Mem. 2. Subs. 4.]             Dissimilar Parts.                            97
to cut up men alive. 39 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.
Veins.] Veins are 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 Vena cava, from which the rest are corrivated. That Vena porta is a vein
coming from the concave of the liver, and receiving those meseraical veins, by whom
he takes the chylus from the stomach and guts, and conveys it to the liver. The
other derives blood from the liver to nourish all the other dispersed members. The
branches of that Vena porta are the meseraical and hwemorrhoides. 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.]  Fibrae are 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 unctious matter of the blood. The 40 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.
DIssIMILAR 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, forehead, temples, chin, eyes,
ears, nose, &c., neck, breast, chest, upper and lower part of the belly, hypocondries,
navel, groin, flank, &c.; backward, the hinder part of the head, back, shoulders, sides,
loins, hipbones, os sacrum, buttocks, &c. Or joints, arms, hands, feet, legs, thighs,
knees, &c. Or common to both, which, because they are obvious and well known,
I have carelessly repeated, eaque prcecipua et grandiora tantim; quod reliquum ex
libris de animd qui volet, accipiat.
Inward organical parts, which cannot be seen, are divers in number, and have
several names, functions, and divisions; but that of 4'Laurentius is most notable, into
noble or ignoble parts. Of the noble there be three principal parts, to which all the
rest belong, and whom they serve-brain, heart, liver; according to whose site, three
regions, or a threefold division, is made of the whole body. As firt._Qftle 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 d latere,
with the rest of those natural organs, serving for concoction, nourishment, expelling
of excrements.  This lower region is distinguished from the upper by the midriff, or
diaphragma, and is subdivided again by 42 some into three concavities or regions,
upper, middle, and lower. The upper of the hypocondries, in whose right side is
the liver, the left the spleen; from which is denominated hypochondriacal melancholy. The second of the navel and flanks, divided from the first by the rim. The
last of tie water course, which is again subdivided into three other parts. The Arabians make two parts of this region, Epigastrium and Hypogastrium, upper or lower.
Epigastrium they call.Mirach, from whence comes Mirachialis MJelancholia, 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 3.nimd.- 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 43Melancthon 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
29 In these they observe the beating of the pulse. principes et ignohiles partes.  42 D. Crooke out of
40 Cujus est pars simularis a vi cutifica ut interiora Galen and others.  43 Vos vero veluti in teniplum
muniat. Capivac. Anat. pag. 252.  41 Anat. lib. 1. ac sacrarium quoddam vos duci putetis, &c. Suavis
c. 19. Celebris est et pervulgata partium divisio in et utilis cognitio.
13                             I




98                        dinatomy of the Body.              [Part. 1. Sec. 1
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
esophagus or gullet, which brings meat and drink into the stomach. The ventricle or stomach, which is seated in the midst of that part of the belly beneath the
midriff, 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 lnwer 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. From 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 44Fuschius. 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 receives the excrements, and conveys them to the colon. This colon hath many windings, that the excrements pass
not away too fast: the right gut is straight, and conveys the excrements 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 nourishment or expelling the bad, is chiefly belonging the liver, like in colour
to congealed blood, the shop of blood, situate in the right hypercondry, in figure
like to a half-moon-Generosum membrum 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 spungy matter, that
draws this black choler to it by a secret virtue, and feeds upon it, conveying the
rest to the bottom of the stomach, to stir up appetite, or else to the guts as an excrement. That watery matter the two kidneys expurgate by those emulgent veins
and ureters. The emulgent draw this superfluous moisture from the blood; the two
ureters convey it to the bladder, which, by reason of his site in the lower belly, is
apt to receive it, having two parts, neck and bottom: the bottom holds the water,
the neck is constringed with a muscle, which, as a porter, 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.
JMiddle Region.]  Next in order is the middle region, or chest, which comprehends 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 instrument 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. Primum vivens, ultimum moriens, it lives first, dies last in all creatures.
Of a pyramidical form, and not much unlike to a pine-apple; a part worthy of 45admiration, that can yield such variety of affections, by whose motion it is dilated or
contracted, to stir and command the humours in the body. As in sorrow, melan44 Lib. 1. cap. 12. sect. 5.  45Haec res est preci- 1 cietur cor, quod omnes retristes et iatte statim cords
pua digna admiratione, quod tanta affectuum varietate 1 ferijnt et movent.




Mem. 2. Subs. 5.].Anatomy of the Soul.                            99
choly; in anger, choler; in joy, to send the blood outwardly; in sorrow, to call it
in; moving the humours, as horses do a chariot. This heart, though it be one sole
member, yet it may be divided into two creeks right and left. The right is like the
moon increasing, bigger than the other part, and receives blood from Vena cava,
distributing some of it to the lungs to nourish them; the rest to the left side, to
engender spirits. The left creek hath the form of a cone, and is the seat of life,
which, as a torch doth oil, draws blood unto it, begetting of it spirits and fire; and
as fire in a torch, so are spirits in the blood; and by that great artery called aorta, it
sends vital spirits over the body, and takes air from the lungs by that artery which
is called venosa; so that both creeks have their vessels, the right two veins, the left
two arteries, besides those two common and fractuous ears, which serve them both;
the one to hold blood, the other air, for several uses. The lungs is a thin spungy
part, like-an ox hoof, (saith 46Fernelius) the town-clerk or crier, (47 one terms it) the
instrument of voice, as an orator to a king; annexed to the heart, to express their
thoughts by voice. That it is the instrument of voice, is manifest, in that no creature can speak, or utter any voice, which wanteth these lights.  It is, besides, the
instrument of respiration, or breathing; and its office is to cool the heart, by sending
air unto it, by the venosal artery, which vein comes to the lungs by that aspera
arteria, which consists of many gristles, membranes, nerves, taking in air at the
nose and mouth, and by it likewise exhales the fumes of the heart.
In the upper region serving the animal faculties, the chief organ is the brain, which
is a soft, marrowish, and white substance, engendered of the purest part of seed and
spirits, included by many skins, and seated within the skull or brain pan; and it is
the most noble organ under heaven, the dwelling-house and seat of the soul, the
habitation of wisdom, memory, judgment, reason, and in which man is most like
unto God; and therefore nature hath covered it with a skull of hard bone, and two
skins or membranes, whereof the one is called dura mater, or meninx, the other pia
mater. The dura mater is next to the skull, above the other, which includes and
protects the brain. When this is taken away, the pia mater is to be seen, a thin
membrane, 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 arteries 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 site, and beget animal spirits; if they be any way hurt, sense
and motion ceaseth. These ventricles, moreover, are held to be the seat of the
common sense. The middle ventricle is a common concourse and cavity 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.-Of the Soul and her Faculties.
ACCORDING to 48Aristotle, the soul is defined to be rsvxezs, perfectio et actus
primus corporis organici, vitam habentis in potentia: the perfection or first act of an
organical body, having power of life, which most 4 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, 5"Tully, 5Picus Mirandula,
5Tolet, and other Neoteric philosophers confess:-54(( We can understand all things
48 Physio. 1. 1. c. 8.  47 Ut orator regi: sic puno 61 Tuscul. quest.  62 Lib. 6. Doct. Va. Gentil. c. 13..
vocis instrumentum annectitur cordi, &c. Melancth. pag. 1216.  63Aristot.  s6Anima quasque in4sDe anim. c. 1.  49 Scalig. exerc. 307. Tolet. in telligimus, et tanen quw sit ipsa intelligere non
lib. de anima. cap. 1, &c.  601. De anima, cap. 1. valemus.




100                           Anatomy of the Soul.                 [Part 1. Sec. 1.
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.  5 Paracelsus will
have four souls, adding to the three grand faculties a spiritual soul: which opinion of
his, Campanella, in his book de sensu rerum,"6 much labours to demonstrate and
prove, because carcasses bleed at the sight of the murderer; with many such arguments: And 67some again, one soul of all creatures whatsoever, differing 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 5Scommon division of the soul is into three principal faculties-vegetal, sensitive, and
rational, which make three distinct kinds of living creatures-vegetal plants, sensible beasts, rational men.  How these three principal faculties are distinguished and
connected, Humano ingenio inaccessum videtur, is beyond human capacity, as 59Taurellus, Philip, Flavius, and others suppose.  The inferior may be alone, but the
superior cannot subsist without the other; so sensible includes vegetal, rational
both; which are contained in it (saith Aristotle) ut trigonus in tetragono, as a triangle in a quadrangle.
Vegetal Soul.]  Vegetal, the first of the three distinct faculties, is defined to be "( a
substantial act of an organical body, by which it is nourished, augmented, and begets
another like unto itself."  In which definition, three several operations are specifiedaltrix, auctrix, procreatrix; the first is 6~nutrition, whose object is nourishment, meat,
drink, and the like; his organ the liver in sensible creatures; in plants, the root or
sap. His office is to turn the nutriment into the substance of the body nourished,
which he performs by natural heat. This nutritive operation hath four other subordinate functions or powers belonging to it-attraction, retention, digestion, expulsion.
AJttraction.]  6Attraction 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 unto 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 matter.  Indigestion -is opposite unto it. for want- of natural heat. Of this digestion there be three
differences-maturation, elixation, assation.
JVMaturation.]  Maturation is especially observed in the fruits of trees; which are
then said to be ripe, when the seeds are fit to be sown again. Crudity is opposed
to it, which gluttons, epicures, and idle persons are most subject unto, that use no
exercise to stir natural heat, or else choke it, as too much wood puts out a fire.
Elixation.]  Elixation is the seething of meat in the stomach, by the said natural
heat, as meat is boiled in a pot; to which corruption or putrefaction is opposite.
Jlssation.]  Assation is a concoction of the inward moisture by heat; his opposite
is 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.
Augmentation.]   As this nutritive faculty serves to nourish the body, so doth the
augmenting faculty (the second operation or power of the vegetal faculy) to the in65 Spiritualem animam a reliquis distinctam tuetur, lip. de Anima. ca. 1. Ccelius, 20. antiq. cap. 3. Plutarch.
etiam in cadavere inhmerentem post mortem per aliquot de placit. philos.  59 De vit. et mort. part, 2. c. 3.
menses.    60 Lib. 3. cap. 31.  57 Celius, lib. 2. prop. 1. de vit. et mort. 2. c. 22.  60Nutritio est
c. 31. Plutarch. in Grillo Lips. Cen. 1. ep. 50. Jossius alimenti transmutatio, viro naturalis. Seal. exerc. 101,
de Rieu et Fletu, Averroes, Campanella, &c.  5s Phi- sec. 17.  61 See more of Attraction in Seal. exer. 343,




Mem. 2. Subs. 6.]             Anatomy of the Soul.                           101
creasing of it in quantity, according to all dimensions, long, broad, thick, and to
make it grow till it come to his due proportion and perfect shape; which hath his
period of augmentation, as of consumption; and that most certain, as the poet
observes:Stat sua cuique dies, breve et irreparabile tempus'1  A term of life is set to every man,
Omnibus est vite."                    I    Which is but short, and pass it no one can."
Generation.] The last of these vegetal faculties is generation, which begets another
by means of seed, like unto itself, to the perpetual preservation of the species. To this
faculty they ascribe three subordinate operations:-the first to turn nourishment into
seed, &c.
Life and Death concomitants of the Vegetal Faculties.]  Necessary concomitants
or affections of this vegetal faculty are life and his privation, death. To the preservation of life the natural heat is most requisite, though siccity 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 62moisture to preserve it, that it be not consumed; to which preservation
our clime, country, temperature, and the good or bad use of those six non-natural
things avail much. For as this natural heat and moisture decays, so doth our life
itself; and if not prevented before by some violent accident, or interrupted through
our own default, is in the end dried up by old age, and extinguished by death for
want of matter, as a lamp for defect of oil to maintain it.
SUBSECT. 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 affected with it. The general organ is the brain, from which
principally the sensible operations are derived. This sensible soul is divided into
two parts, apprehending or moving. By the apprehensive power we perceive thel
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 outward. 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 Lullyis. 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, Visibileforte destruit sensum.63 Or if the
object be not pleasing, as a bad sound to the ear, a stinking smell to the nose, &c.
Sight.] Of these five senses, sight is held to be most precious, and the best, and
that by reason of his object, it sees the whole body at once. By it we learn, and
discern all things, a sense most excellent for use: to the sight three things are required; the object, the organ, and the medium. The object in general is visible, or
that which is to be seen, as colours, and all shining bodies. The medium is the
illumination of the air, which comes from 64light, commonly called diaphanum; for
in dark we cannot see. The organ is the eye, and chiefly the apple of it, which by
those optic nerves, concurring both in one, conveys the sight to the common sense.
Between the organ and object a true distance is required, that it be not too near, or
too far off. Many excellent questions appertain to this sense, discussed by philosophers: as whether this sight be caused intra mittendo, vel extra mittendo, &c., by
receiving in the visible species, or sending of them  out, which 65Plato, 6Plutarch,
62 Vita consistit in calido et humido.  3 "Too I actus perspicui. Lumen I luce provenit, lux est in
bright an object destroys the organ.  64 Lumen est | corpore lucido.  65 Satur. 7. c. 14.  6 In Phsdon.
I 2




102.Anatomy of the Soul.            [Part. 1. Sec. 1.
67Macrobius, 68Lactantius and others dispute. And, besides, it is the subject of the
perspectives, of which Alhazen the Arabian, Vitellio, Roger Bacon, Baptista Porta,
Guidus Ubaldus, Aquilonius, &c., have written whole volumes.
Hearing.] H-earing, a most excellent outward sense, " by which we learn and get
knowledge." His object is sound, or that which 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; as a bell, lute-string, not wool, or sponge; the medium, the air;
which is inward, or outward; the outward being struck or collided by a solid body,
still strikes the next air, until it come to that inward natural air, which as an exquisite organ is contained in a little skin formed like a drum-head, and struck upon by
certain small instruments like drum-sticks, conveys the sound by a pair of nerves,
appropriated to that use, to the common sense, as to a judge of sounds. There is
great variety and much delight in them; for the knowledge of which, consult with
Boethius and other musicians.
Smelling.]  Smelling is an "outward sense, which apprehends by the nostrils
drawing in air; and of all the rest it is the weakest sense in men. The organ in
the nose, or two small hollow pieces of flesh a little above it: the medium the air
to men, as water to fish: the object, smell, arising from a mixed body resolved,
which, whether it be a quality, fume, vapour, or exhalation, I will not now dispute,
or of their differences, and how they are caused. This sense is an organ of health,
as sight and hearing, saith 9"Agellius, are of discipline; and that by avoiding bad
smells, as by choosing good, which do as much alter and affect the body many
times, as diet itself.
Taste.] CTaste, 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 mixture 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 misaffected.
Touching.] Touch, the last of the senses, and most ignoble, yet of as great necessity as the other, and of as much pleasure. This sense is exquisite in men, and by
his nerves dispersed all over the body, perceives any tactile quality. His organ the
nerves; his object those first qualities, hot, dry, moist, cold; and those that follow
them, hard, soft, thick, thin, &c. Many delightsome questions are moved by philosophers about these five senses; their organs, objects, mediums, which for brevity 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 offices are his. The fore
part of the brain is his organ or seat.
Phantasy.] Phantasy, or imagination, which some call estimative, or cogitative,
(confirmed, saith 10Fernelius, 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 many times conceive strange, stupend, absurd shapes, as in sick men we commonly 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
67De pract. Philos. 4.  68Lac. cap. 8. de opif. Dei, 1.  0 Lib. 19. cap. 2.  70 Phis. 1. 5. c. 8.




Mem. 2. Subs. 8.]          J.natomy of the Soul.                       103
monstrous and prodigious things, especially if it be stirred up by some terrible
object, presented to it from common sense or memory. In poets and painters imagination forcibly works, as appears by their several fictions, antics, images: as
Ovid's house of sleep, Psyche's palace in Apuleius, &c. In men it is subject and
governed by reason, or at least should be; but in brutes it hath no superior, and is
ratio brutorum, all the reason they have.
Memory.] Memory lays up all the species which the senses have brought in, and
records them as a good register, that they may be forthcoming when they are called
for by phantasy and reason. His object is the same with phantasy, his seat and
organ the back part of the brain.
S1fections of the Senses, sleep and waking.] The affections of these senses are
sleep and waking, common to all sensible creatures.' Sleep is a rest or binding of
the outward senses, and of the common sense, for the preservation of body and
soul" (as 71Scaliger 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,
Cardanus, and Sambucus, with their several interpretators, have written great volumes.
This litigation 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.-Of the Moving Faculty.
Appetite.] THIS moving faculty is the other power of the sensitive soul, which
causeth all thdse 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 signifies any such inclination, as of a stone to fall downward, and such actions as retention, expulsion,
which depend not on sense, but are vegetal, as the appetite of meat and drink; hunger and thirst. Sensitive is common to men and brutes. Voluntary, the third, or
intellective, which commands the other two in men, and is a curb unto them, or at
least should be, but for the most part is captivated 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 bonum, all things seek their own good, or at least seeming good. This power
is inseparable 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 72one translates it) coveting, anger
invading, or impugning. Concupiscible covets always pleasant and delightsome
things, and abhors that which is distasteful, harsh, and unpleasant. Irascible, 73quasi
aversans per iram et odium, as avoiding it with anger and indignation. All affections
and perturbations arise out of these two fountains, which, although the stoics make
light of, we hold natural, and not to be resisted. The good affections are caused by
some object of the same nature; and if present, they procure joy, which dilates theheart, 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 erixapexaxn, a corn
71Exercit. 280.   72T. W. Jesuite, in his Passions of the Minde.  i Velcurio.




104                           JInatomy of the Soul.              [Part. 1. Sec. 1.
pound 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.
JMovingfrom 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 requisite: 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 appetite this faculty, which by an admirable league of nature, and
by meditation 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 74 nerves in the midst of them,
and draw the cord, and so per consequens the joint, to the place intended. That
which is moved, is the body or some member apt to move. The motion of the
body is divers, as going, running, leaping, dancing, sitting, and such like, referred to
the predicament of situs. Worms creep, birds fly, fishes swim; and so of parts, the
chief of which is respiration or breathing, and is thus performed. The outward air
is drawn in by the vocal artery, and sent by mediation of the midriff to the lungs,
which, dilating themselves as a pair of bellows, reciprocally fetch it in, and send it
out to the heart to cool it; and from thence now being hot, convey it again, still
taking in fresh. Such a like motion is that of the pulse, of which, because many
have written whole books, I will say nothing.
SUBSECT. IX.-Of the Rational Soul.
IN the precedent subsections I have anatomized those inferior faculties of the soul;
the rational remaineth, "a pleasant, but a doubtful subject" (as 75one terms it), and
with the like brevity to be discussed. Many erroneous opinions are about the
essence and original of it; whether it be fire, as Zeno held; harmony, as Aristoxenus; number, as Xenocrates; whether it be organical, 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 Jinimd, Tertullian, Lactantius de opific. Dei,
cap. 19. Hugo, lib. de Spiritu et inimi, Vincentius Bellavic. spec. natural. lib. 230
cap. 2. et 11. Hippocrates, 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 in men. 77Galen supposeth the soul crasin esse, to be the temperature itself; Trismegistus, Musaeus,
Orpheus, Homer, Pindarus, Phoerecides Syrus, Epictetus, with the Chaldees and
JEgyptians, affirmed the soul to be immortal, as did those British 78 Druids of old.
The'9 Pythagoreans defend Metempsychosis; and Palingenesia, that souls go from
one body to another, epota prius Lethes undd, as men into wolves, bears, dogs, hogs,
as they were inclined in their lives, or participated in conditions:
80 " —   inque ferinas
Possumus ire domus, pecudumque in corpora condi."
"8Lucian's cock was first Euphorbus, a captain:
"Ille ego (nam memini) Trojani tempore belli,
Panthoides Euphorbus eram.
A horse, a man, a sponge. 82Julian the Apostate thought Alexander's soul was
descended into his body: Plato in Timaeo, and in his Phaedon, (for aught I can per74Nervi A spiritu moventur, spiritus ab anima. Me- sequantur, &c.  78Caesar. 6. cor.  79 Read
lanct.  75 Velcurio. Jucundum et anceps subjec- Eneas Gazeus dial. of the immortality of the Soul.
tur.    76Goclenius in TvuXo. pag. 302. Bright in 8o Ovid. Met. 15. " We, who may take up our abode in
Phys. Scrib. 1. 1. David Crusius, Melancthon, Hippius wild beasts, or be lodged in the breasts of cattle."
Hernius, Levinus Lemnius, &c.  77 Lib. an mores 81 In Gallo. Idem.  8a Nicephorus, hist. lib. 10. c. 35.




Mem. 2. Subs. 9.]             Anatomy of the Soul.                          105
ceive,) 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`3ten thousand years is to return into the former
body again,
84 — "post varios annos, per mille figuras,
Rursus ad humane fertur primordia vitre."
Others deny the immortality of it, which Pomponatus of Padua decided out of Aristotle not long since, Plinias d.vunculus, cap. 1. lib. 2, et lib. 7. cap. 55; Seneca, lib. 7.
epist. ad Lucilium, epist. 55; Dicearchus in Tull. Tusc. Epicurus, Jratus, Hippocrates, Galen, Lucretius, lib. 1.
"(Praeterea gigni pariter cum corpore, et una
Cresere sentimus, pariterque senescere mentem.)" 8
Averroes, and I know not how many Neoterics. 86"This question of the immortality of the soul, is diversly and wonderfully impugned and disputed, especially
among the Italians of late," saith Jab. Colerus, lib. de immort. animnce cap. 1. The
popes themselves have doubted of it: Leo Decimus, that Epicurean pope, as 8 some
record of him, caused this question to be discussed pro and con before him, and concluded at last, as a profane and atheistical moderator, with that verse of Cornelius
Gallus, Et redit in nihilum, quodfuit ante nihil. It began of nothing, and in nothing
it ends. Zeno and his Stoics, as 8SAustin quotes him, supposed the soul so long to
continue, till the body was fully putrified, and resolved into materia prima: but after
that, in fumos evanescere, to be extinguished and vanished; and in the meantime,
whilst the body was consuming, it wandered all abroad, et e longinquo multa annunciare, and (as that Clazomenian Hermotimus averred) saw pretty visions, and suffered
I know not what. sgErrant exangues sine corpore et ossibus umbrae. Others grant the
immortality thereof, but they make many fabulous fictions in the meantime of it,
after the departure from the body: like Plato's Elysian fields, and that Turkey paradise. The souls of good men they deified; the bad (saith S~Austin) became devils, as
they supposed; with many such absurd tenets, which he hath confuted. Hierome,
Austin, and other Fathers of the church, hold that the soul is immortal, created of
nothing, and so infused into the child or embryo in his mother's womb, six months
after the " conception; not as those of brutes, which are ex traduce, and dying with
them vanish into nothing. To whose divine treatises, and to the Scriptures themselves, I rejourn all such atheistical spirits, as Tully did Atticus, doubting of this
point, to Plato's Pheedon. Or if they desire philosophical proofs and demonstrations, I refer them to Niphus, Nic. Faventinus' tracts of this subject. To Fran. and
John Picus in digress: sup. 3. de Anima, Tholosanus, Eugubinus, To. Soto, Canas,
Thomas, Peresius, Dandinus, Colerus, to that elaborate tract in Zanchius, to Tolet's
Sixty Reasons, and Lessius' Twenty-two Arguments, to prove the immortality of the
soul. Campanella, lib. de sensu rerum, is large in the same discourse, Albertinus the
Schoolman, Jacob. Nactantus, tom. 2. op. handleth it in four questions, Antony Brunus, Aonius Palearius, Marinus Marcennus, with many others. This reasonable soul,
which Austin calls a spiritual substance moving itself, is defined by philosophers to
be 4 the first substantial act of a natural, humane, organical body, by which a man
lives, perceives, and understands, freely doing all things, and with election." Out of
which definition we may gather, that this rational soul includes the powers, and performs the duties of the two other, which are contained in it, and all three faculties
make one soul, which is inorganical of itself, although it be in all parts, and incorporeal, using their organs, and working by them. It is divided into two chief parts,
differing in office only, not in essence. The understanding, which is the rational"
power apprehending; the will, which is the rational power moving: to which two,
all the other rational powers are subject and reduced.
83 Phaedo.  84 Claudian, lib. 1. de rap. Proserp. cap. 16.  69 Ovid. 4. Met. "The bloodless shades
85 "Besides, we observe that the mind is born with without either body or bones wander."  90 Bonothe body, grows with it, and decays with it." s6 Heec rum lares, malorum verb larvas et lemures. 91 Some
quaestio multos per annos varie, ac mirabiliter impug- say at three days, some six weeks, others othernata, &c.  87 Colerus, ibid.  s De eccles. dog. wise.
14




106                        Anatomy of the Soul.            [Part. 1. Sec. 1
SUBSECT. X.-Of the Understanding.
C UNDERSTANDING is a power of the soul, 92by which we perceive, know, remember, and judge as well singulars, as universals, having certain innate notices or beginings of arts, a reflecting action, by which it judgeth of his own doings, and examines
them." Out of this definition (besides his chief office, which is to apprehend, judge
all that he performs, without the help of any instruments or organs) three diffierences
appear betwixt a man and a beast. As first, the sense only comprehends singularities, the understanding universalities. 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 apprehension,
composition, division, discoursing, reasoning, memory, which some include in invention, and judgment. The common divisions are of the understanding, agent, and
patient; speculative, and practical; in habit, or in act; simple, or compound. The
agent is that which is called the wit of man, acumen or subtility, sharpness of invention, when he doth invent of himself without a teacher, or learns anew, which
abstracts those intelligible species from the phantasy, and transfers them to the passive understanding, 934 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 94 synteresis, dictamen rationis, conscience; 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 Aristotle (if it
be considered aright) is all one with the precedent; for three being innate, and five
acquisite, the rest are improper, imperfect, and in a more strict examination excluded.
Of all these I should more amply dilate, but my subject will not permit. Three of
them I will only point at, as more necessary to my following discourse.
Synteresis, or the purer part of the conscience, is an innate habit, and doth signify
4 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 understanding than in the will.
This makes the major proposition in a practical syllogism. The dictamen rationms
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 conclusion of the syllogism: as in that familiar example of Regulus the Roman, taken prisoner by the Carthaginians, and suffered to go to Rome, on
that condition he should return again, or pay so much for his ransom. The synteresis proposeth the question; his word, oath, promise, is to be religiously kept,
although to his enemy, and that by the law of nature. 9 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
92Melancthon.  93 Nihil in intellectu, quod non | of the conscience.  i Quod tibi fieri non vis, alprius fuerat in sensu. Velcurio.  94The pure part teri ne feceris.




Mem. 2. Subs. 11.1]           Anatomy of the Soul.                          107
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, 96"which covets or avoids such
things as have been before judged and apprehended by the understanding." If good,
it approves; if evil, it abhors it: so that his object is either good or evil. Aristotle calls this our rational appetite; for as, in the sensitive, we are moved to good
or bad by our appetite, ruled and directed by sense; so in this we are carried by
reason. Besides, the sensitive appetite hath a particular object, good or bad; this
an universal, immaterial: that respects only things delectable and pleasant; this
honest. Again, they differ, in liberty. The 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, 97" much now depraved, obscured, and fallen from his first perfection; yet in
some of his operations still free," as to go, walk, move at his pleasure, and to choose
whether it will 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 9Sspiritual things we will no
good, prone to evil (except we be regenerate, and led by the Spirit), we are egged on
by our natural concupiscence, and there is fa4ica, a confusion in our powers, 99 our
whole will is averse from God and his law," not in natural things only, as to eat
and drink, lust, to which we are led headlong by our temperature and inordinate
appetite,
o00 "Nec nos obniti contra, nec tendere tantAm
Sufficimus, - "
we cannot resist, our concupiscence is originally bad, our heart evil, the seat of our
affections captivates and enforceth our will. So that in voluntary things we are
averse from God and goodness, bad by nature, by'ignorance worse, by art, discipline,
custom, we get many bad habits: suffering them to domineer and tyrannise 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 precipitate us to destruction, except our will be
swayed and counterpoised again with some divine precepts, and good motions of the
spirit, which many times restrain, hinder and check us, when we are in the full career
of'our dissolute courses. So David corrected himself, when he had Saul at a vantage.
Revenge and malice were as two violent oppugners on the one side; but honesty,
religion, fear of God, withheld him on the other.
The actions of the will are velle and 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; although 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 determinate 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
many times 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, nec audit currus
habenas, as so many wild horses run away with a chariot, and will not be curbed.
We know many times what is good, but will not do it, as she said,." Trahit invitum nova vis, aliudque cupido,
Mens aliud suadet,  -
Lust counsels one thing, reason another, there is a new reluctancy in men. 30di,
nec possum, cupiens non esse, quod odi. We cannot resist, but as Phaedra confessed
96 Res ab intellectu monstratas recipit, vel rejicit; "We are neither able to contend against them, nor
approbat, vel improbat, Philip. Ignoti nulla cupido. only to make way."  1 Vel propter ignorantium,
97 Melancthon. Operationes plerumque fera, etsilibera quod bonis studiis non sit instructa mens ut debuit,
sit illa in essentia sua.  98 In civilibus libera, sed aut divinis preceptis exculta.  2 Med. Ovid.
non in spiritualibus Osiander.  99 Tota voluntas s Ovid.
aversa A Deo. Omnis homo mendax.  100 Virg.




108                         Definition of Melancholy.             [Part. 1. Sec. 1,
to her nurse, 4quea 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 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 definitions, descriptions, differences, and
kinds, are handled at large in the ethics, and are, indeed, the subject of moral philosophy.
MEMB. III.
SUBSECT. I.-Definition of Melancholy, J.Vame, Difference.
HAvING thus briefly anatomized the body and soul of man, as a preparative to
the rest; I may now freely proceed to treat of my intended object, to most men's
capacity; and after many ambages, perspicuously define what this melancholy is,
show his name and differences. The name is imposed from the matter, and disease
denominated from the material cause: as Bruel observes, M xavXO%;0u quasi MEXatxo:,
from black choler. And whether it be a cause or an effect, a disease or symptom,
let Donatus Altomarus and Salvianus decide; I will not contend about it. It hath
several descriptions, notations, and definitions. PFracastorius, 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 understanding."  6Melanelius out of Galen, Ruffus, iEtius, describe it to be "a bad
and peevish disease, which makes men degenerate into beasts:" Galen, 6 a privation
or infection of the middle cell of the head, &c." defining it from the part affeoted,
which 7 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.
Guianerius, and others: "By reason of black choler," Paulus adds. Halyabbas
simply calls it a 4 commotion of the mind."  Aretaeus, s' a perpetual anguish of the
soul, fastened on one thing, without an ague; which definition of his, Mercurialis
de affect. cap. lib. 1. cap. 10. taxeth: but _Elianus Montaltus defends, lib. 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. lib. 1. cap. 43.
Donatus Altomarus, cap. 7. art. medic. Jacchinus, in corn. in lib. 9.  Rhasis ad Almansor, cap. 15. Valesius, exerc. 17. Fuschius, institut. 3. sec. 1. c. 11. &c. 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 omitting the specific
difference, the phantasy and brain: but I descend to particulars. The summum genus
is " dotage, or anguish of the mind," saith Aretaeus; " of the principal parts," Hercules de Saxonia adds, to distinguish it from cramp and palsy, and such diseases as
belong to the outward sense and motions [depraved] "to distinguish it from folly
and madness (-which Montaltus makes angor animi, to separate) in which those
functions are not depraved, but rather abolished; [without an ague] is added by all,
to sever it from phrensy, and that melancholy which is in a pestilent fever. (Fear
4 Seneca, Hipp.  Melancholicos vocamus, quos animi in una contentione defixus, absque febre.
exuperantia vel pravitas Melancholiae ita male habet, 9 Cap. 16.1. 1.  10 Eorum definitio morbus quid non
ut inde insaniant vel in omnibus, vel in pluribus iisque sit potins quam quid sit, explicat.  11 Animer funcmanifestis sive ad rectam rationem, voluntate perti- tiones imminuuntur in fatuitate, tolluntur in mania,
nent, vet electionem, vel intellectus operationes. depravantur solum in melancholia. Here. de Sax.
Pessimum et pertinacissimum morbum qui homines cap. 1. tract. de Melanac.
in bruta degenerare cogit.  7 Panth. Med. s Angor




Mem. 3. Subs. 2.]            Of the Parts affected, fyc.                         109
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'2Laurentius 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 companions of most
melancholy, not all, as Her. de Saxonia, Tract. de posthumo de Melancholia, cap. 2.
well excepts; for to some it is most pleasant, as to such as laugh most part; some
are bold again, and free from   all manner of fear and grief, as hereafter shall be
declared.
SUBSECT. II.-Of the part affected.     Iffection.  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 otherwise be but
that the brain must be affected, as a similar part, be it by 1 consent or essence, not
in his ventricles, or any obstructions in them, for then it would be an apoplexy, or
epilepsy, as'4Laurentius well observes, but in a cold, dry distemperature of it in his
substance, which is corrupt and become too cold, or too dry, or else too hot, as in
madmen, and such as are inclined to it: and this' Hippocrates confirms, Galen, the
Arabians, and most of our new writers.    Marcus de Oddis (in a consultation of his,
quoted by'Hildesheim) and five others there cited are of the contrary part; because fear and sorrow, which are passions, be seated in the heart. But this objection is sufficiently answered by'7Montaltus, who doth not deny that the heart is
affected (as "Melanelius proves out of Galen) by reason of his vicinity, and so is
the midriff and many other parts.    They do compati, and have a fellow feeling by
the law of nature: but forasmuch as this malady is caused by precedent imagination,
with the appetite, to whom spirits obey, and are subject to those principal parts, the
brain must needs primarily be misaffected, as the seat of reason; and then the heart,
as the seat of affection.  9 Cappivaccius and Mercurialis have copiously 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 20 spleen, which
are seldom free, pylorus, 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 Vives in his Fable of Man hath elegantly declared.
As many doubts almost arise about the 2'affection, whether it be imagination or
reason alone, or both, Hercules de Saxonia proves it out of Galen, 2Etius, and
Altomarus, that the sole fault is in "imagination. Bruel is of the same 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?  3Avicenna therefore holds both corrupt, to whom most Arabians subscribe. The same
is maintained by 24Areteus, 25Gorgonius, Guianerius, &c. To end the controversy, no
man doubts of imagination, but that it is hurt and misaffected here; for the other I
determine with 26 Albertinus Bottonus, a doctor of Padua, that it is first in " imagi12 Cap. 4. de mel.  s Per consensum sive per 20 Rarb quisquam tumorem effugit lienis, qui hoc
essentiam:    14 Cap. 4. de mel.  15 Sec. 7. de morbo afficitur, Piso. Quis affectus.  21 See Donat.
mor. vulgar. lib. 6.  16 Spicel. de melancholia. ab Altornar..2Facultas imaginandi, non cogitandi,
17 Cap. 3. de mel. Pars affecta cerebrum sive per con- nec memorandi laesa hic.  28 Lib. 3. Fen. 1. Tract.
sensum, sive per cerebrum contingat, et procerum 4. cap. 8.  24Lib. 3. cap. 5.  25 Lib. Med. cap.
auctoritate et ratione stabilitur.  18Lib. de mel. 19. part. 2. Tract. 15. cap. 2.'s Hildesheim, spicel.
Cor vero vicinitatis ratione unA afficitur, acceptum 2 de Melanc. fol. 207, et fol. 127. Quandoque etiam
transversum ac stomachus cum dorsali spina, &c. rationalis si affectus inveteratus sit.
sLib. 1. cap. 10. Subjectum est cerebrum interius.
K




110                            JMatter of Melancholy.                 [Part. 1. Sec. 1.
nation, and afterwards in reason; if the disease be inveterate, or as it is more or
less of continuance;" but by accident, as 27 Herc. de Saxonia adds; " faith, opinion,
discourse, ratiocination, are all accidentally depraved by the default. of imagination."
Parties affected.] To the part affected, I may here add the parties, which shall be
more opportunely spoken of elsewhere, now only signified. Such as have the
moon, Saturn, Mercury misaffected in their genitures, such as live in over cold or
over hot climes: such as are born of melancholy parents; as offend in those six
non-natural things, are black, or of a high sanguine complexion, 28 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 subject to melancholy. Of sexes both, but men
more often; yet 29 women misaffected 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 30middle age.     Some assign 40
years, Gariopontus 30. Jubertus excepts neither young nor old from this adventitious.  Daniel Sennertus involves all of all sorts, out of common experience, 31in
omnibus omnino corporibus cujuscunque constitutionis dominatar.,Etius and Aretius 2
ascribe into the number " not only 33 discontented, passionate, and miserable persons,
swarthy, black; but such as are most merry and pleasant, scoffers, and high coloured."   " Generally," saith Rhasis, 34 " the finest wits and most generous spirits, are
before other obnoxious to it;" I cannot except any complexion, any condition, sex,
or age, but 35 fools and stoics, which, according to 36 Synesius, are never troubled
with any manner of passion, but as Anacreon's 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; 37 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.
SUB SECT. III.-Of the MIatter of Melancholy.
OF the matter of melancholy, there is much question betwixt Avicen and Galen,
as you may read in 38 Cardan's Contradictions, 39 Valesius' Controversies, Montanus,
Prosper Calenus, Capivaccius, 40 Bright, 4 Ficinus, that have written either whole
tracts, or copiously of it, in their several treatises of this subject.  42" What this
humour is, or whence it proceeds, how it is engendered in the body, neither Galen,
nor any old writer hath sufficiently discussed," 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 adventitous, acquisite, redundant, unnatural, artificial; which 43Hercules 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 mixture 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
27Lib. posthumo de Melanc. edit. 1620. Deprivatur laud.- calvit.  37 Vacant conscientia carnificina,
fides, discursus, opinio, &c. per vitium Imaginationes, nec pudefiunt, nec verentur, nec dilacerantur millibus
ex Accidenti.   28 Qui parvum caput habent, in- curarum, quibus tota vita obnoxia est.  38Lib. 1.
sensati plerique sunt. Arist. in physiognomia. tract. 3. contradic. 18. 39Lib. 1. cont. 21. 40Bright,
9 Areteus, lib. 3. cap. 5.  0 Qui prope statuin sunt. ca. 16. 41 Lib. 1. cap. 6. de sanit. tuenda. 42 Quisve
Aret. Mediis convenit aetatibus, Piso..31 De aut qualis sit humor ant quae istius differentiae, et quoquartano.  32 Lib. 1. part. 2. cap. 11.  33 Primus modo gignantur in corpore, scrutandum, hac enim re
ad Melancholiam non tam moestus sed et hilares, multi veterum laboraverunrt, nec facile accipere ex
jocosi, cachinnantes, irrisores, et, qui plerumque Galeno sententiam ob loquendi varietatem. Leon.
praerubri sunt.  34Qui sunt subtilis ingenii, et Jacch. com. in 9. Rhasis, cap. 15. cap. 16. in 9. Rhasis.
multa perspicacitatis de facili incidunt in Melancho- 43Lib. postum. de Melan. edit. Venetiis, 1620. cap. 7
liam, lib. 1. cont. tract. 9.  3 Nunquam sanitate et 8. Ab intemperie calida, humida, &c.
mentis excidit aut dolore capitur. Erasm.  W In




Mem. 3. Subs. 4.]              Species of Melancholy.                            111
is cold and dry, "so that it be more 44 than the body is well able to bear, it must
needs be distempered," saith Faventius, "and diseased;" and so the other, if it be
depraved, whether it arise from that other melancholy of choler adust, or from
blood, produceth the like effects, and is, as Montaltus contends, if it come by adustion of humours, most part hot and dry. Sople 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 46Valesius and Menardus stiffly maintain, and so doth
46Fuschius, Montaltus, 47Montanus.     How   (say they) can white become black?
But Hercules de Saxonia, lib. post. de mela. c. 8, and 4sCardan are of the opposite
part (it may be engendered of phlegm, etsi rarb contingat, though it seldom come to
pass), so is 49Guianerius and Laurentius, c. 1. with Melanct. in his book de Anima, and
Chap. of Humours; he calls it Asininam, dull, swinish melancholy, and saith that
he was an eye-witness of it: so is 5~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, Svarying according to their mixtures, as they are intended, and
remitted.  And indeed as Rodericus a Fons. cons. 12. 1. determines, ichors, and
those serous matters being thickened become phlegm, and phlegm degenerates into
choler, choler adust becomes airuginosa melancholia, as vinegar.out of purest wine
putrified or by exhalation of purer spirits is so made, and becomes sour and sharp;
and from the sharpness of this humour proceeds much waking, troublesome thoughts
and dreams, &c. so that I conclude as before. If the humour be cold, it is, saith
52Faventinus, "*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 sottishness, 53Capivaccius.  54; The colour of this mixture varies likewise according to the mixture,
be it hot or cold;'tis sometimes black, sometimes not, Altomarus. The same
55Melanelius proves out of Galen; and Hippocrates in his Book of Melancholy (if
at least it be his), giving instance in a burning coal, " which when it is hot, shines;
when it is cold, looks black; and so doth the humour."      This diversity of melancholy matter produceth diversity of effects. If it be within the "6body, and not
putrified, it causeth black jaundice; if putrified, 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 diversly mixed, it produceth several kinds of madness and dotage:
of which in their place.
SUBSECT. IV.-Of the 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 67 Heurnius, Guianerius, Gordonius' Salustius, Salvianus, Jason Pratensis, Savanarola, that will have madness no
other than melancholy in extent, differing (as I have said) in degrees. Some make two
distinct species, as Ruffus Ephesius, an old writer, Constantinus Africanus, Areteus,
58Aurelianus, 59Paulus ]Egineta: others acknowledge a multitude of kinds, and leave
-them indefinite, as.Etius in his Tetrabiblos, t~Avicenna, lib. 3. Fen. 1. Tract. 4. cap.
18.  Arculanus, cap. 16. in 9. Rasis. Montanus, med. part. 1.'' If natural melancholy be adust, it maketh one kind; if blood, another; if choler, a third, differing from the first; and so many several opinions there are.about the kinds, as there
44 Secundum magis ant minus si in corpore fuerit, priter modum calefactus, et alias refrigeratus evadit:
ad intemperiem plusquam corpus salubriter ferre nam recentibus carbonibus ei quid simile accidit, qui
poterit: inde corpus morbosum effitur.  45Lib. 1. durante flamma pellucidissime candent, eA extincta
controvers. cap. 21.  40Lib. 1. sect. 4, cap. 4. prorsus nigrescunt. Hippocrates.  66Guianerius,
47 Concil. 26.  48 Lib. 2. contradic. cap. 11..  49 De diff. 2. cap. 7.  57 Non est mania, nisi extensa mefeb. tract. diff. 2. cap. 1. Non est negandum exhac fieri lancholia.  68 Cap. 6. lib. 1.  69 2 Ser. 2. cap.
Melancholicos.  10 In Syntax.  51 Varie aduritur, 9. Morbus hic est omnifarius.  60 Species indefinitte
et miscetur, unde varira amentium species, Melanct. sunt.  61 Si aduratur naturalis melancholia, alia
52 Humor frigidus delirii causa, furoris calidus, &c. fit species, si sanguis, alia, si flavibilis alia, diversa &
6w Lib. 1. cap. 10. de affect. cap.  54 Nigrescit hi; primis: maxima est inter has differentia, et tot Do'humor, aliquando supercalefactus, aliqando super torum sententia, quot ipsi numero sunt.
frigefactus, ca. 7.  r6 Humor hic niger aliquando




112                         Species of.Melancholy.           [Part. 1. Sec. 1.
be men themselves."  62Hercules de Saxonia sets down two kinds, "material and
immaterial; one from spirits alone, the other from humours and spirits."  Savanarola, Rub. 11. Tract. 6. cap. 1., le cegritud. capitis, will have the kinds to be infinite; one from the myracn, called myrachialis of the Arabians; another stomachalis,
from the stomach; another from the liver, heart, womb, hemrods, 63a one beginning,
another consummate."   Melancthon seconds him, 64"as the humour is diversly
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 65Arculanus interpret himself: infinite species, id est, symptoms; and in that sense, as Jo. Gorrheus acknowledgeth in his medicinal definitions, the species are infinite, but they may be reduced
to three kinds by reason of their seat; head, body, and hypochrondries. 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. 16. Avicenna and most of
our new writers. Th. Erastus makes two kinds; one perpetual, which is head melancholy; the other interrupt, which comes and goes by fits, which he subdivides
into the other two kinds, so that all comes to the same pass. Some again make
four or five kinds, with Rodericus a Castro, de morbis mulier. lib. 2. cap. 3. and
Lod. Mercatus, who in his second book de mulier. afect. cap. 4. will have that melancholy of nuns, widows, and more ancient maids, to be a peculiar species of
melancholy differing from the rest: some will reduce enthusiasts, extatical and demoniacal persons to this rank, adding 6love melancholy to the first, and lycanthropia. The most received division is into three kinds. The first proceeds from the
sole fault of the brain, and is called head melancholy; the second sympathetically
proceeds from the whole body, when the whole temperature is melancholy: the
third ariseth from the bowels, liver, spleen, or membrane, called mesenterium, named
hypochondriacal or windy melancholy, which 67Laurentius subdivides' into three
parts, from those three members, hepatic, splenetic, meseraic. Love melancholy,
which Avicenna calls Ilisha: and Lycanthropia, which he calls cucubuthe, are cornmonly included in head melancholy; but of this last, which Gerardus de Solo calls
amoreus, and most knight melancholy, with that of religious melancholy, virginum
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 partition. The three
precedent species are the subject of my present discourse, which I will anatomize
and treat of through all their causes, symptoms, cures, together and apart; that
every man that is in any measure affected with this malady, may know how to examine it in himself, and apply remedies unto it.
It is a hard matter, I confess, to distinguish these three species one from the other,
to express their several causes, symptoms, cures, being that they are so often confounded amongst themselves, having such affinity, that they can scarce be discerned
by the most accurate physicians; and so often intermixed with other diseases, that
the best experienced have been plunged. Montanus consil. 26, names a patient that
had this disease of melancholy and caninus appetitus both together; and consil. 23,
with vertigo, 6SJulius Caesar Claudinus with stone, gout, jaundice. Trincavellius
with an ague, jaundice, caninus appetitus, S&c. 6Paulus Regoline, a great doctor in
his time, consulted in this case, was so confounded with a confusion of symptoms,
that he knew not to what kind of melancholy to refer it. 70Trincavellius, Fallopius,
and Francanzanus, famous doctors in Italy, all three conferred with about one party,
at the same time, gave three different opinions. And in another place, Trincavellius
being demanded what he thought of a melancholy young man to whom he was
sent for, ingenuously confessed that he was indeed melancholy, but he knew not
to what kind to reduce it. In his seventeenth consultation there is the like disagreement about a melancholy monk. Those symptoms, which others ascribe to
misaffected parts and humours, 71Herc. de Saxonia attributes wholly to distempered
spirits, and those immaterial, as I have said. Sometimes they cannot well discern
-62Tract. de mel. cap.  67.   3Quadam incipiens Rasis. 6e Laurentius, cap. 4. de mel.  67 Cap. 13.
quaydam consummata.  64Cap. de humor. lib. de 68480. et 116. consult. consil. 12.  6 Hildesheim.
anima. Varie aduritur et miscetur ipsa melancholia, spicil. 2. fol. 166.  70Trincavellius, tom. 2. consil.
unde variae amentium species.  65 Cap. 16. in 9. 15 et 16.  1 Cap. 13, tract. posth. de melan.




Mem. 3. Subs. 4.]           Causes of Melancholy.                           113
this disease from others. In Reinerus Solinander's counsels, (Sect. consil. 5,) he
and Dr. Brande both agreed, that the patient's disease was hypocondriacal melancholy.
Dr. Matholdus said it was asthma, and nothing else. 72Solinander 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
Caesar Claudinus his forty-fourth consultation for a Polonian Count, in his judgment
734 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 74many 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 7 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, therefore, variety and confused mixture
of symptoms, causes, how difficult a thing is it to treat of several kinds apart; to
make any certainty or distinction among so many casualties, distractions, when
seldom two men shall be like effected per omnia?'Tis hard, I confess, yet nevertheless I will adventure through the midst of these perplexities, and, led by the clue
or thread of the best writers, extricate myself out of a labyrinth of doubts and
errors, and so proceed to the causes.
SECT. II. MEMB. I.
SUBSECT. I.-Causes of Melancholy.     God a cause.
IT is in vain to speak of cures, or think of remedies, until such time as we have
considered of the causes, so 76Galen prescribes Glauco: and the common experience of others confirms that those cures must be imperfect, lane, and to no purpose, wherein the causes have not first been searched, as 77Prosper Calenius well
observes in his tract de atrd bile to Cardinal Caesius.  Insomuch that 78" Fernelius
puts a kind of necessity in the knowledge of the causes, and without which it is
impossible to cure or prevent any manner of disease." Empirics may ease, and
sometimes help, but not thoroughly root out; sublata causa tollitur effectus, 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 discern these causes whence they are, and in
such 79variety to say what the beginning was. sHe is happy that can perform it
aright. I will adventure to guess as near as I can, and rip them all up, from the
first to the last, general and particular, to every species, that so they may the better
be described.
General causes, are either supernatural, or natural. "4 Supernatural are from God
and his angels, or by God's permission from the devil" and his ministers. That God
himself is a cause for the punishment of sin, and satisfaction of his justice, many
examples and testimonies of holy Scriptures make evident unto us, Ps. cvii. 17.
"Foolish men are plagued for their offence, and by reason of their wickedness.."
Gehazi was strucken with leprosy, 2 Reg. v. 27. Jehoram with dysentery and flux,
and great diseases of the bowels, 2 Chron. xxi. 15. David plagued for numbering
his people, 1 Par. 21. Sodom and Gomorrah swallowed up. And this disease is
peculiarly specified, Psalm  cxxvii. 12.  "He brought down their heart through
heaviness." Deut. xxviii. 28. " He struck them with madness, blindness, and astonishment of heart."  s"4 An evil spirit was sent by the Lord upon Saul, to vex
72 Guarion. cons. med. 2.  73 Laboravit per essen- cap. 11. Rerum cognoscere causas, medicis imprimis
tiam et a toto corpore.  74Machiavel, &c. Smithus necessarium, sine qua nec morbum curare, nec priede rep. Angl. cap. 8. lib. 1. Buscoldus, discur. polit. cavere licet.  79Tanta enim morbi varietas ac
discurs. 5. cap: 7. Arist. 1. 3. polit. cap. ult. Keckerm. differentia ut non facile dignoscatur. unde initium
alii, &c.  7 Lib. 6.  76Prirno artis curitivte. morbus sumpserit. Melanelius 6 Galeno.  sO Ftlix
7N Nostri primum sit propositi affectionum causas in- qui potuit reruni cognoscere causas.  811 Sam.
dagare; res ipsa hortari videtur, nam alioqui earurn xvi. 14.
curatio, manca et inutilis esset.  78Path. lib. 1.
15                             K2




114                          Causes of Melancholy.               [Part. 1. Sec. 2.
him.:"   Nebuchadnezzar did eat grass like an ox, and his "4heart was made like
the beasts of the field."  Heathen stories are full of such punishments.  Lycurgus,
because he cut down the vines in the country, was by Bacchus driven into madness:
so was Pentheus and his mother Agave for neglecting their sacrifice. 83Censor Fulvius ran mad for untiling Juno's temple, to cover a new one of his own, which he
had dedicated to Fortune, 84 and was confounded to death with grief and sorrow of
heart."  When Xerxes would have spoiled 5Apollo'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. S6A 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 prodigious
punishments in this kind, inflicted by their saints. How  s Clodoveus, sometime
king of France, the son of Dagobert, lost his wits for uncovering the body of St.
Denis: and how a Ssacrilegious Frenchman, that would have stolen a silver image
of St. John, at Birgburge, became frantic on a sudden, raging, and tyrannising over his
own flesh: of a "8Lord 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 next
morning, as hunters use to do, found all his dogs mad, himself being suddenly
stricken blind. Of Tyridates an 90Armenian king, for violating some holy nuns,
that was punished in like sort, with loss of his wits. But poets and papists may go
together 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 Deus, 91' 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 92Dionysius) whom  he will; that he can plague us by his creatures, sun,
moon, and stars, which he useth as his instruments, as a husbandman (saith Zanchius) doth a hatchet: hail, snow, winds, &c. 93" Et conjurati veniunt in classica
venti:" as in Joshua's time, as in Pharaoh's reign in Egypt; they are but as so
many executioners of his justice. He can make the proudest spirits stoop, and cry
out with Julian the Apostate, Vicisti Galilce: or with Apollo's priest in 94Chrysostom, O ccelum! 6 terra! unde hostis hic? 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. i Restore to me the joy of thy salvation, and stablish
me with thy free spirit."  For these causes belike 95 Hippocrates would have a physician take special notice whether the disease come not from a divine supernatural
cause, or whether it follow the course of nature. But this is farther discussed by
Fran. Valesius, de sacr. philos. cap. 8. 9Fernelius, and T7J. Caesar 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: JVon est
reluctandum cum Deo (we must not struggle with God.) When that monster-taming
Hercules overcame all in the Olympics, Jupiter at last in an unknown shape wrestled
with him; the victory was uncertain, till at length Jupiter descried himself, and Hercules yielded. No striving with supreme powers..Jil juvat immensos Cratero
promittere montes, physicians and physic can do no good, 9S" 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.
82 Dan. v. 21.  63 Lactant. instit. lib. 2. cap. 8. versat, nec mora sacrilegus mentis inops, atque in
84 Mente captus, et summo animi maerore consuniptus. semet insaniens in proprios artus desievit.  89 Gi5 Munster cosmog. lib. 4. cap. 43. De ccelo substerne- raldus Cambrensis, lib 1. c. 1. Itinerar. Cambria.
bantur, tanquam insani de saxis priecipitati, &c. w Delrio, tom. 3. lib. 6. sect. 3. qurest. 3.  91 Psal.
6 Livius lib. 38.  7 Gaguin. 1. 3. c. 4. QuodDionysii xlvi. 1.  92 Lib. 8. cap. de Hierar.  93 Claudian.
corpus discooperuerat, in insanam incidit.  8 Idem 94De Babil. Martyre.  9 Lib. cap. 5. prog.  9 Lib.,
lib. 9. sub. Carol. 6. Sacrorum contemptor, templi fori- 1. de Abditis rerum causis.  7n Respons. med. 12,
bus effractis, dum D. Johannis argenteum simulacruin resp.  81 Pet. v. 6.
rapere contendit, simulacrum aversa facie dorsum ei




Mem. 1. Subs. 2.1              NJature of Devils.                                115
SUBSECT. II.-./2 Digression of the nature of Spirits, bad Jngels, or Devils, and
how they cause JMelancholy.
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 considered: for the
better understanding of which, I will make a brief digression of the nature of spirits.
And although the question be very obscure, according to 99Postellus, "full of controversy and ambiguity,"' beyond the reach of human capacity, fateor excedere vires
intentionis mece, saith "~Austin, I confess I am not able to understand it,finitum de
infinito non potest statuere, we can sooner determine with Tully, de nat. deorum, quid
non sint, quam quid sint, our subtle schoolmen, Cardans, Scaligers, 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
something 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 physician,
the Peripatetics, even Aristotle himself, as Pomponatius stoutly maintains, and Scaliger in some sort grants. Though Dandinus the Jesuit, corn. in lib. 2. de animd,
stiffly denies it; substantice separatce and intelligences, are the same which Christians call angels, and Platonists devils, for they name all the spirits, deemones, be
they good or bad angels, as Julius Pollux Onomasticon, lib. 1. cap. 1. observes. Epicures and atheists are of the same mind in general, because they never saw them.
Plato, Plotinus, Porphyrius, Jamblichus, Proclus, insisting in the steps of Trismegistus, Pythagoras and Socrates, make no doubt of it: nor Stoics, but that there are
such spirits, though much erring from the truth. Concerning the first beginning of
them, the 1 Talmudists say that Adam had a wife called Lilis, before he married Eve,
and of her he begat nothing but devils. -The Turks''Aicoran is altogether as absurd
and ridiculous in this point: but the Scripture informs us Christians, how Lucifer,
the chief of them, with his associates, 3fell from heaven for his pride and ambition;
created of God, placed in heaven, and sometimes an angel of light, now cast down
into the lower aerial sublunary parts, or into hell, " and delivered into chains of
darkness (2 Pet. ii. 4.) to be kept unto damnation."
NJature 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 4saith,
" 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.Eneas:
"Omnibus umbra locis adero: dabis improbe poenas."
"My angry ghost arising from the deep,
Shall haunt thee waking, and disturb thy sleep;
At least my shade thy punishment shall know,
And Fame shall spread the pleasing news below."
They are (as others suppose) appointed by those higher powers to keep men from
their nativity, and to protect or punish them as they see cause: and are called boni
et mali Genii by the Romans. Heroes, lares, if good, lemures or larvae if bhd, by
the stoics, governors of countries, men, cities, saith 5Apuleius, Deos appellant qui
ex hominum numero iuste ac prudenter vitce curriculo gubernato, pro numine, postea
ab hominibus prceditifanis et ceremoniis vulgo admittuntur, ut in JEgypto Osyris, &c.
Prcestites, Capella calls them, "which protected particular men as well as princes,"
Socrates had his Dcemonium Saturninum et ignium, which of all spirits is best, ad
sublimes cogitationes animum erigentem, as the Platonists supposed; Plotinus his,
09Lib. 1. c. 7. de orbis concordia. In nulla re major sunt DTemones quam nudie animme qut corpore depofuit altercatio, major obscuritas, minor opinionum con- sito priorem miserati vitam, cognatis succurrunt comcordia, quam de daemonibus et substantiis separatis. moti misericordia, &c.  aDe Deo Socratis. All
o Lib. 3. de Trinit. cap. 1.  1 Pererius in Genesin. those mortals are called Gods, who, the course of life
lib. 4. in cap. 3. v. 23.  2See Strozzius Cicogna being prudently guided and governed, are honoured
omnifariae. Mag. lib. 2. c. 15. Jo. Aubanus, Bredenba- by men with temples and sacrifices, as Osiris in
chius.   3Angelus per superbiam separatus A Deo, iEgypt, &c.
qui in veritate non stetit. Austin.  4Nihil aliud




116,Nature of Devils.                 [Part. 1. Sec. 2.
and we christians our assisting angel, as Andreas Victorellus, a copious writer of
this subject, Lodovicus de La-Cerda, the Jesuit, in his voluminous tract de JIngelo
Custode, Zanchius, and some divines think. But this absurd tenet of Tyreus, Proclus confutes at large in his book de.Jnimd et daemone.
6Psellus, a christian, and sometimes tutor (saith Cuspinian) to Michael Parapinatius, Emperor of Greece, a great observer of the nature of devils, holds they are
7corpereal, and have "aerial bodies, that they are mortal, live and die," (which
Martianus Capella likewise maintains, but our christian philosophers explode) "that
sthey are nourished and have excrements, they feel pain if they be hurt (which Cardan confirms, and Scaliger justly laughs him to scorn for; Si pascantur aere, cur
non pugnant ob puriorem aera 2 &c.) 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. Comment. 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 Naturae and David
Crusius, Hermeticwe Philosophis, lib. i. cap. 4, by several arguments proves angels
and spirits to be corporeal: quicquid continetur in loco Corporeum est;.t spiritus
continetur in loco, ergo.9  Si spiritus sunt quanti, erunt Corporei: ~Jt sunt quanti,
ergo.  Sunt finiti, ergo quanti, &c.'~Bodine goes farther yet, and will have these,.Jnimce separatce genii, spirits, angels, devils, and so likewise souls of men departed,
if corporeal (which he most eagerly contends) to be of some shape, and that absolutely round, like Sun and Moon, because that is the most perfect form, quce nihil
habet asperitatis, nihil angulis incisum, nihil anfractibus involutem, nihil eminens,
sed inter corpora perfecta est perfectissimum;   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 12transform 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, progidies, and such strange objects to mortal men's eyes, 13cause 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.  Junoos 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' companions 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 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 nil tale viderimn
nec optem videre, though he himself never saw them nor desired it; and use sometimes carnal copulation (as elsewhere I shall 14prove 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 melancholy dizard, 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. Paracelsi de vita longd. out of some Plato6 He lived 500 years since.  7Apuleius: spiritus in Epist. montes etiam et animalia transferri possunt:.animalia sunt animo passibilia, mente rationalia, cor- as the devil did Christ to the top of the pinnacle; and
pore aeria, tempore sempiterna.  8 Nutriuntur, et witches are often translated. See more in Strozzius
excrementa habent, quod pulsata doleant solido per- Cicogna, lib. 3. cap. 4. omnif. mag. Per aera subducussa corpore.   9 Whatever occupies space is cere et in sublime corpora feXre possunt, Biarmanus.
corporeal:-spirit occupies space, therefore, &c. &c. Percussi dolent et uruntur in conspicuos cineres.
10 4 lib. 4. Theol. nat. fol. 535.  1 Which has no Agrippa, lib. 3. cap. de occul.-Philos.  13 Agrippa,
roughness, angles, fractures, prominences, but is the de occult. Philos. lib. 3. cap.118.  14 Part. 3. Sect. 2.
most perfect amongst perfect bodies.  12 Cyprianus Mem. 1. Subs. 1. Love Melancholy.




Mem. 1. Subs. 2.]               NTature of Devils.                           117
nists, 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 irreverberatus oculis sole splendente versus ceslum continuaverint obtutus, &c.,15 and saith
moreover he tried it, prcemissorum feci experimentum, and it was true, that the Platonists said. Paracelsus confesseth that he saw them  divers times, and conferred
with them, and so doth Alexander ab'Alexandro, " that he so found it by experience, when as before he doubted of it."  Many deny it, saith Lavater, de spectris,
part i. c. 2, and part ii. c. 11, " because they never saw them themselves;" but as he
reports at large all over his book, especially c. 19. part 1, they are often seen and
heard, and familiarly converse with men, as Lod. Vives assureth us, innumerable
records, histories, and testimonies evince in all ages, times, places, and 7 all travellers besides; in the West Indies and our northern climes, JVihil familiarius quam
in agris et urbibus spiritus videre, audire qui vetent, jubeant, &c. Hieronimus vita
Pauli, Basil ser. 40, Nicephorus, Eusebius, Socrates, Sozomenus,'sJacobus Boissardus in his tract de spirituum apparitionibus, 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 "gAuthor). After
he had done his business, he sailed to Livonia, on set purpose to see those familiar
spirits, which are there said to be conversant with men, and do their drudgery works.
Amongst other matters, one of them told him where his wife was, in what room, in
what clothes, what doing, and brought him a ring from her, which at his return, non
sine omnium admiratione, he found to be true; and so believed that ever after, which
before he doubted of. Cardan, 1. 19. de subtil. relates of his father, Facius Cardan,
that after the accustomed solemnities, An. 1491, 13 August, he conjured up seven
devils, in Greek apparel, about forty years of age, some ruddy of complexion, and
some pale, as he thought; he asked them many questions, and they made ready
answer, that they were aerial devils, that they lived and died as men did, save that
they were far longer lived (700 or 800 20years); they did as much excel men in
dignity as we do juments, and were as far excelled again of those that were above
them; our 21 governors and keepers they are moreover, which 22 Plato in Critias delivered of old, and subordinate to one another, Ut enim   homo homini, sic dcemon
dcemoni dominatur, they rule themselves as well as us, and the spirits of the meaner
sort had commonly such offices, as we make horse-keepers, neat-herds, and the
basest of us, overseers of our cattle; and that we can no more apprehend their natures and functions, than a horse a man's. They knew all things, but might not
reveal them to men; and ruled and domineered over us, as we do over our horses;
the best kings amongst us, and the most generous spirits, were not comparable to
the basest of them. Sometimes they did instruct men, and communicate their skill,
reward and cherish, and sometimes, again, terrify and punish, to keep them in awe,
as they thought fit, J\ihil magis cupientes (saith Lysius, Phis. Stoicorum) quam adorationem homrinum.23  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 24 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 sublunares, qui nunquam demergunt ad inferiora, aut vix ullum habent in terris
commercium: 25Generally 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 blackguard in a prince's court, and to men again, as some degenerate, base, rational creatures, are excelled of brute beasts."
That they are mortal, besides these testimonies of Cardan, Martianus, &c., many
15" By gazing steadfastly on the sun illuminated hominibus, quanto hi brutis animantibus.  22 Prewith his brightest rays."  16Genial. dierum. Ita sides Pastores, Gubernatores hominum, et illi animasibi visum et compertum quum prius an essent ambi- lium.  23 " Coveting nothing more than the admi.
geret Fidem suam liberet.  17 Lib. 1. de verit. Fidei. ration of mankind."  24Natura familiares ut canes
Benzo, &c.    s1Lib. de Divinatione et magia. hominibus multi aversantur et abhorrent.  25Ab
is Cap. 8. Transportavit in Livoniam cupiditate vi- homine plus distant quam honmo ab ignobilissimo verdendi, &c.  20 Sic Hesiodus de Nymphis vivere ne, et tamen quidam ex his ab hominibus superantur
dicit. 10. States phenicum vel. 9. 7. 20.  21 Cus- ut homines a feris, &c.
todes. hominum et provinciarum, &c. tanto meliores




118                               Nature of Spirits.                 [Part. 1. Sec. 2.
other divines and philosophers hold, post prolixum   tempus moriuntur omnes; The
6P Platonists, and some Rabbins, Porphyrius and Plutarch, as appears by that relation
of Thamus: 27" 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.   28 Paracelsus of
our late writers stiffly maintains that they are mortal, live and die as other creatures
do. Zozimus, 1. 2, farther adds, that religion and policy dies and alters with them.
The 29 Gentiles' gods, he saith, were expelled by Constantine, and together with them.
Imperii Romani majestas, et fortuna interiit, et proJfigata est; The fortune and majesty of the Roman Empire decayed and vanished, as that heathen in 30Minutius formerly bragged, when the Jews were overcome by the Romans, the Jew's 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, and carnal copulations,
are sufficiently confuted by Zanch. c. 10, 1. 4. Pererius in his comment, and Tostatus questions on the 6th of Gen. Th. Aquin., St. Austin, Wierus, Th. Erastus,
Delrio, tom. 2,1. 2, quaest. 29; Sebastian Michaelis, 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 3'Illusorice et praestigiatrices transformationes, omnif. mag. 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, 32for he could drive away men's cattle, and if any pursued him, turn them
into what shapes he would, and so did mightily enrich himself, hoc astu maximam
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 33foretel many things; they can cause and
cure most diseases, deceive our senses; they have excellent skill in all Arts and
Sciences; and that the most illiterate devil is Quovis homine scientior (more knowing than any man), as 34Cicogna 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 apply and make use of them as they see good; perceiving the causes of all meteors, and the like: Dant se coloribus (as 35Austin hath
it) accommodant se iguris, adherent sonis, subjiciunt se odoribus, infundunt se saporibus, omnes sensus etiam ipsam intelligentiam dcemones fallunt, they deceive all our
senses, even our understanding itself at once., 3They 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.    3When Charles the Great intended to make a channel betwixt
the Rhine and the Danube, look what his workmen did in the day, these spirits
flung down in the night, Ut conatu Rex desisteret, pervicere.   Such feats can they
do. But that which Bodine, 1. 4, Theat. nat. thinks (following Tyrius belike, and
the Platonists,) they can tell the secrets of a man's heart, aut cogitationes hominum,
is most false; his reasons are weak, and sufficiently confuted by Zanch. lib. 4, cap. 9.
Hierom. lib. 2, com. in Mat. ad cap. 15, Athanasius quaest. 27, ad Antiochum   Principem, and others.
Orders.] As for those orders of good and bad devils, which the Platonists hold,
is altogether erroneous, and those Ethnics boni et mali Genii, are to be exploded:
these heathen writers agree not in this point among themselves, as Dandinus notes,
26 Cibo et potu uti et venere cum hominibus ac tan- r cap. 17. Partim quia subtilioris sensus acumine, pardem mori, Cicogna. I. part. lib. 2. c. 3.  27Plutarch. tin scientia calidiore vigent et experientia propter
de defect. oraculorum.  28Lib. de Zilphis et Pig- magnam longitudinem vitae, partim ab Angelis dismeis.   29 Dii gentium a Constantio prostigati sunt, cunt, &c.  8 Lib. 3. omnif. mag. cap. 3.  35L 18.
&c.     0oOctovian. dial. Judworum deum fuisse quest.  36 Quum tanti sit et tam profunda spiritum
Romanorum numinibus una cum gente captivum. scientia, mirum non est tot tantasque res visu admi31 Omnia spiritibus plena, et ex eorum concordia et rabiles ab ipsis patrari, et quidem rerum naturaliunm
discordia omnes boni et mali effectus promanant, om- ope quas multo melius intelligunt, multoque peritius
nia humana reguntur: paradoxa veterum de qub Ci- suis locis et temporibus applicare norunt, quam homo,
cogna. omnif. mag. 1. 2. c. 3.  32 Oves quas abac- Cicogna.  37 Aventinus, quicquid interdin exhauturus erat in quascunque formas vertebat Pausanias, riebatur, noctu explebatur. Inde pavefacti cura
Hyginus.    3 Austin in 1. 2. de Gen. ad literam tores, &c.




Mem. 1. Subs. 2.].Nature of Spirits.                            119
Jln sint 38mali 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; nec piscatorem piscis amare potest S&c. But Jamblichus, Psellus, Plutarch, and most Platonists acknowledge bad, et ab eorum maleficiis cavendum, and we should beware of
their wickedness, for they are enemies of mankind, and this Plato learned in Egypt,
that they quarrelled with Jupiter, and were driven by him down to hell."9 That
which 40Apuleius, Xenophon, and Plato contend of Socrates Demonium, is most
absurd: That which Plotinus of his, that he had likewise Deum pro Dcemonio; and
that which Porphyry concludes of them all in general, if they be neglected in their
sacrifice they are angry; nay more, as Cardan in his Hipperchen will, they feed on
men's souls, Elementa sunt plantis elementum, animalibus planthe, hominibus animalia, erunt et homines aliis, non autem diis, nimis enim remota est eorum natura a
nostrd, quapropter dxemonibus: 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. praepar. Evang. c. 6. and others. Yet thus much
I find, that our School-men and other 41 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
Equivocators, as Apollo, Pythius, and the like. The third are those vessels of
anger, inventors of all mischief; as that Theutus in Plato; Esay calls them 42vessels:
of fury; their Prince is Belial. The fourth are malicious revenging Devils; and
their Prince is Asmodaus. The fifth kind are cozeners, such as belong to Magicians
and Witches; their Prince is Satan. The sixth are those aerial devils that 43 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 AtapoXo5, 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 Daemonis, out of an old book, makes many more divisions and subordinations, with their several names, numbers, offices, &c., but Gazeus cited by 44Lipsius will have all places full of Angels, Spirits, and Devils, above and beneath the
Moon,"45 therial 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, Laniae, &c. 4 They will have no place
but all full of Spirits, Devils, or some other inhabitants; Plenum Celum, aer, aqua
terra, et omnia sub terra, saith 47 Gazaeus; though Anthony Rusca in his book de
Inferno, lib. v. cap. 7. would confine them to the middle Region, yet they will have
them everywhere. "Not so much as a hair-breadth empty in heaven, earth, or
waters, above or under the earth."  The air is not so full of flies in summer, as it
is at all times of invisible devils: this 4 Paracelsus stiffly 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 49 nonnulli credunt quoque sidera posse  "Some persons believe each star to be a world, and
Dici orbes, terramque appellant sidus opacum,  this earth an opaque star, over which the least of the
Cui minimus divum prmesit." —-        gods presides."
38 In lib. 2. de Anima text 29. Homerus discrimina- 42 Vasa ire. c. 13.  43 Quibus datum est nocere terrfe
tim omnes spiritus daemones vocat.  3 A Jove ad et mari, &c.  44 Physiol. Stoicorum o Senec. lib. 1.
inferos pulsi, &c.  40 De Deo Socratis adest mihi cap. 28.  45 Usque ad tunami animas esse aethereas
divina sorte Dmemonium quodd;m A prima pueritia me vocarique heroas, lares, genios.  46 Mart. Capella.
secutum, scepe dissuadet, impellit nonnunquam instar 47Nihil vacuum ab his ubi vel capillumn in acre vet
ovis, Plato.  4 Agrippa lib. 3. de occul. ph. c. 18. aqua jaceas.  48 Lib. de Zilp.  4 Palingenius.
Zanch. Pictorus, Pererius Cicogna. 1. 3. cap. 1.




120                           Digression of Spirits.             [Part. 1. Sect. 2
50Gregorius Tholsanus makes seven kinds of aetherial 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 primas, Olympicos dcemones
Tritemius, qui preesunt Zodiaco, &c., and will have them to be good Angels above,
Devils beneath the Moon, their several names and offices he there sets down, and
which Dionysius of Angels, will have several spirits for several countries, men,
offices, &c., which live about them, and as so many assisting powers cause their
operations, will have in a word, innumerable, as many of them as there be Stars in
the Skies. 61 Marcilius Ficinus seems to second this opinion, out of Plato, or from
himself, I know not, (still ruling their inferiors, as they do those under them again,
all subordinate, and the nearest to the earth rule us, whom we subdivide into good
and bad angels, call Gods or Devils, as they help or hurt us, and so adore, love or
hate) but it is most likely from Plato, for he relying wholly on Socrates, quem mori
potius quam mentiri voluisse scribit, whom he says would rather die than tell a falsehood, out of Socrates' authority alone, made nine kinds of them: which opinion belike Socrates took from  Pythagoras, and he from Trismegistus, he from  Zoroastes,
first God, second idea, 3. Intelligences, 4. Arch-Angels, 5. Angels, 6. Devils, 7. Heroes, 8. Principalities, 9. Princes: of which some were absolutely good, as Gods,
some bad, some indifferent inter deos et homines, as heroes and daemons, which ruled
men, and were called genii, or as 52 Proclus and Jamblichus will, the middle betwixt
God and men. Principalities and Princes, which commanded and swayed Kings and
countries; and had several places in the Spheres perhaps, for as every sphere is
higher, so hath it more excellent inhabitants: which belike is that Galilaeus a Galileo and Kepler aims at in his nuncio Syderio, when he will have 53 Saturnine and
Jovial inhabitants: and which Tycho Brah6 doth in some sort touch or insinuate
in one of his Epistles: but these things 4 Zanchius justly explodes, cap. 3. lib. 4.
P. Martyr. in 4. Sam. 28.
So that according to these men the number of aetherial spirits must needs be infinite: for if that be true that some of our mathematicians say: if a stone could fall
from the starry heaven, or eighth sphere, and should pass every hour an hundred
miles, it would be 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
800 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? And yet for all this 55 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, JEtherii Dcemones non curant res humanas, they
care not for us, do not attend our actions, or look for us, those aetherial spirits have
other worlds to reign in belike or business to follow. We are only now to speak
in brief of these sublunary spirits or devils: for the rest, our divines determine that
the Devil had no power over stars, or heavens; Carminibus ccelo possunt deducere
lunam, &c., (by their charms (verses) they can seduce the moon from the heavens).'Those are poetical fictions, and that they can 57 sistere aquam juviis, et vertere sidera
retro, &c., (stop rivers and turn the stars backward in their courses) as Canadia in
Horace,'tis all false. 6s They are confined until the day of judgment to this sublunary world, and can work no farther than the four elements, and as God permits
them.   Wherefore of these sublunary devils, though others divide them  otherwise
according to their several places and offices, Psellus makes six kinds, fiery, aerial,
terrestrial, watery, and subterranean devils, besides those fairies, satyrs, nymphs, &c.
Fiery spirits or devils are such as commonly work by blazing stars, fire-drakes,
t Lib. 7. cap. 34 et 5. Syntax. art. mirab.  C Cor- dicio generali reservantur.  6 q. 36. art. 9.
ment in dial. Plat. de amore, cap. 5. Ut sphtera qua3- 5 Virg. 8. Eg.  57 fEn. 4.  68 Austin: hoc dixi,
libet super nos, ita praestantiores habent habitatores ne quis existimet habitare ibi nala diemonia ubi Solem
suae spherne consortes, ut habet nostra.  2 Lib. de et Lunam et Stellas Deus ordinavit, et alibi nemo arAmica. et deinone med. inter deos et homines, dica ad bitraretur Dtemonem ccelis habitare cum Angelis suis
nos et nostra aequaliter ad deos ferunt.  3 Saturni- unde lapsum credimus. Idem. Zanch. 1. 4. c. 3. de
nas et Joviales accolas.  4 In loca detrusi sunt Angel. malis. Pererius in Gen. cap. 6. lib. 8. in ver. 2.
infra celestes orbes in aerem scilicet et infra ubi Ju



Mem. 1. Subs. 2.]            Digression af Spirits.                         121
or ignes fatui; which lead men often influmina aut prcecipitia, saith Bodine, lib. 2.
Theat. Natura, fol. 221.  Quos inquit arcere si volunt viatores, clara voce Deum
appellare aut pronamfacie terram contingente adorare oportet, et hoc amuletum majoribus nostris acceptum ferre debemus, &c., (whom if travellers wish to keep off
they must pronounce the name of God with a clear voice, or adore him with their
faces in contact with the ground, &c.); likewise they counterfeit suns and moons,
stars oftentimes, and sit on ship masts: In navigiorum summitatibus visuntur; 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 quem volantes; which
never appear, saith 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; Radzivilius, the Polonian duke, calls this apparition, Sancti Germani sidus; and saith moreover that he saw the same after in a
storm, as he was sailing, 1582, from Alexandria to Rhodes.59 Our stories are full
of such apparitions in all kinds. Some think they keep their residence in that Hecla,
a mountain in Iceland, _Etna in Sicily, Lipari, Vesuvius, &c. These devils were
worshipped heretofore by that superstitious nlvpooavtei 60 and the like.
Aerial spirits or devils, are such as keep quarter most part in the 6lair, 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, &c. Counterfeit armies in
the air, strange noises, swords, &c., as at Vienna before the coming of the Turks,
and many times in Rome, as Scheretzius 1. de spect. c. 1. part 1. Lavater de spect.
part. i. c. 17. Julius Obsequens, an old Roman, in his book of prodigies, ab urb.
cond. 505. 62Machiavel hath illustrated 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 Tempestatibus se ingerunt, saith 63Rich. Argentine; as when a desperate man makes away
with himself, which by hanging or drowning they frequently do, as Kornmanus observes, de mirac. mort. part. 7, c. 76. tripudium agentes, dancing and rejoicing at the
death of a sinner. These can corrupt the air, and cause plagues, sickness, storms,
shipwrecks, fires, inundations. At Mons Draconis in Italy, there is a most memorable example in 64Jovianus Pontanus: and nothing so familiar (if we may believe
those relations of Saxo Grammaticus, Olaus Magnus, IDamianus A. Goes) as for
witches and sorcerers, in Lapland, Lithuania, and all over Scandia, to sell winds to
mariners, and cause tempests, which Marcus Paulus the Venetian relates likewise of
the Tartars. These kind of devils are much 65delighted in sacrifices (saith Porphyry),
held all the world in awe, and had several names, idols, sacrifices, in Rome, Greece,
Egypt, and at this day tyrannise over, and deceive those Ethnics and Indians, being
adored and worshipped for 6gods. For the Gentiles' gods were devils (as 6Trismegistus 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
~sPictorius) under the name of saints." These are they which Cardan thinks desire
so much carnal copulation with witches (Incubi 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),69 an aerial devil, bound to him for twenty
and eight years. As Agrippa's dog had a devil tied to his collar; some think that
Paracelsus (or else Erastus belies him) had one confined to his sword pummel;
others wear them in rings, &c. Jannes and Jambres did many things of old by
their help; Simon Magus, Cinops, Apollonius Tianeus, Jamblichus, and Tritemius
9 Perigram. Hierosol.  60Fire worship, or divi- bello Neapolitano, lib. 5.  66 Suffitibus gaudent.
nation by fire.  61 Domus Diruunt, muros dejiciunt, Idem Just. Mart. Apol. pro Christianis.  66 In Dei
immiscent se turbinibus et procellis et pulveren instar imitationem, saith Eusebius.  6T Dii gentium Deemocolumn evehunt. Ciogna. 5. c. 5.  62 Quest. nia, &c. ego in eorum statuas pellexi.  68Et nunc
in Liv.   63 De priestigiis daemonum. c. 16. Con- sub divorum nomine coluntur 9 Pontificiis.  69Lib,
velli culmina videmus, prosterni sata, &c.  64De 11. de rerum ver.
16                              L




122                           Digression of Spirits.                [Part. 1. Sec. 2
of late, that showed Maximilian the emperor his wife, after she was dead; Et verrucam in collo ejus (saith 70Godolman) so much as the wart in her neck. Delrio,
lib. ii. hath divers examples of their feats: Cicogna, lib. iii. cap. 3. and Wierus in
his book de prcestig. dcemonum.   Boissardus de magis et 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 shipwrecks, and deceive men divers ways, as
Succuba, or otherwise, appearing most part (saith Tritemius) in women's shapes.
7'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 AEgeria, with whom     Numa was so familiar,
Diana, Ceres, &c. 72Olaus Magnus hath a long narration of one Hotherus, a king
of Sweden, that having lost his company, as he was hunting one day, met with
these water nymphs or fairies, and was feasted by them; and Hector Boethius, or
Macbeth, and Banquo, two Scottish lords, that as they were wandering in the woods,
had their fortunes told them by three strange women. To these, heretofore, they
did use to sacrifice, by that Mpo/cavoEsc, or divination by waters.
Terrestrial devils are those 73Lares, Genii, Fauns, Satyrs, 74Wood-nymphs, Foliots,
Fairies, Robin Goodfellows, Trulli, &c., which as they are most conversant 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 Samaritans, Isis and Osiris amongst
the Egyptians, &c.; some put our 7faries 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 76Lavater thinks with Tritemius, and as 770laus
Magnus adds, leave that green 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; JNonnunquam (saith Tritemius) in sua latibula montium simpliciores homines ducant, stupenda mirantibus ostentes miracula, nolarum    sonitus, spectacula, &c.78  Giraldus
Cambrensis gives instance in a monk of Wales that was so deluded. 79Paracelsus
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
Robin Goodfellows, that would in those 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 }Eolian isles of Lipari, in former ages, and have been often seen and heard.
80Tholosanus calls them Trullos and Getulos, and saith, that in his days they were
common in many places of France.     Dithmarus Bleskenius, in his description of
Iceland, reports for a certainty, that almost in every family they have yet some such
familiar spirits; and Fcelix Malleolus, in his book de crudel. dcemon. affirms as much,
that these Trolli or Telchines are very common in Norway, "and 8lseen 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 "shouses, which
the Italians call foliots, most part innoxous, s3Cardan 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 doors and
70Lib. 3. cap. 3. De magis et veneficis, &c. Nereides. treats, where they exhibit wonderful sights to their
71 ib. de Zilphis.  72Lib. 3.  73Pro salute marvelling eyes, and astonish their ears by the sound
hominum excubare se simulant, sed in eorum perni- of bells, &c.  79 Lib. de Zilph. et Pigmaeus Olaus
ciem omnia moliuntur. Aust.  74 Dryades, Oriades, lib. 3.  eo Lib. 7. cap. 14. Qui et in famulitio viris
Hamadryades.     U)Elvas Olaus voc. at lib. 3. et faeminis inserviunt, conclavia scopis purgant, pati76 Part 1. cap. 19.  77 Lib. 3. cap. 11. Elvarum  nas mundant, ligna portant, equos curant, &c. s1 Ad
choreas Olaus lib. 3. vocat saltum adeo profund6 in ministeria utuntur.  82 Where treasure is hid (as
terras imprimunt, ut locus insigni deinceps virore or- some think) or some murder, or such like villany
bicularis sit, et gramen non pereat.  78 Sometimes committed.  63Lib. 16. de rerum varietat.
they seduce too simple men into their mountain re



Mem. 1. Subs. 2.]            Digresston of Spirits.                          123
shut them, fling down platters, stools, chests, sometimes appear in the likeness of
hares, crows, black dogs, &c." of which read   4Pet Thyreus 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 85Sigismundus Scheretzius, lib. de spectris, part 1.
c. 1. which he saith he took out of Luther most part; there be many instances. "6Plinius Secundus remembers such a house at Athens, which Athenodorus the philosopher hired, which no man durst inhabit for fear of devils. Austin, de Civ. Dei. lib.
22, cap. 1. relates as much of Hesperius the Tribune's house, at Zubeda, near their
city of Hippos, vexed with evil spirits, to his great hindrance, Cum afictione 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 Isaiah, 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 kind of devils many times appear to
men, and affright them out of their wits, sometimes walking at S8noon-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, "sJNulla nox sine terrore transacta, donec incendio consumpta; every night this happened, there was no quietness till the house
was burned.   About Hecla, in Iceland, ghosts commonly walk, animas mortuorum
simulantes, saith Job. Anan, lib. 3. de nat. deem. Olaus. lib. 2. cap. 2.  J\atal Tallopid. lib. de apparit. spir. Kornmannus de mirac. mort. part. 1. cap. 44. such sights
are frequently seen circa sepulchra et monasteria, saith Lavat. lib. 1. cap. 19. in
monasteries and about churchyards, loca paludinosa, ampla cedificia, solitaria, et
caede hominum notata, &c. (marshes, great buildings, solitary places, or remarkable
as the scene of some murder.)  Thyreus adds, ubi gravius peccatum est commissum,
impii, pauperum oppressores et nequiter insignes habitant (where some very henious
crime was committed, there the impious and infamous generally dwell). These spirits
often foretel men's deaths by several signs, as knocking, groanings, &c. s9 though Rich.
Argentine, c. 18. de prcestigiis dcemonum, will ascribe these predictions to good angels,
out of the authority of Ficinus and others; prodigia in obitu principum scepius contingunt, &c. (prodigies frequently occur at the deaths of illustrious men), as in the
Lateran church in 90Rome, the popes' deaths are foretold by Sylvester's tomb. Near
Rupes 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 91 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, and many men are forewarned (if we may believe Paracelsus) by familiar
spirits in divers shapes, as cocks, crows, owls, which often hover about sick men's
chambers, vel quia morientium feditatem sentiunt, as 92Baracellus conjectures, et ideo
super tectum infirmorum crocitant, because they smell a corse; or for that (as 93Bernardinus 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, tumultuose perstrepentes, they pulled the pillow from under his head. Rob. Gaguinus, hist. Franc. lib.
8, telleth such another wonderful story at the death of Johannes de Monteforti, a
French lord, anno 1345, tanta corvorum multitudo cedibus morientis insedit, quantam
esse in Gallia nemo judicasset (a multitude of crows alighted on the house of the
dying man, such as no one imagined existed in France). Such prodigies are very
frequent in authors. See more of these in the said Lavater, Thyreus de locis infestis,
part 3, cap. 58.  Pictorius, Delrio, Cicogna, lib. 3, 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
s4Vel spiritus sunt hujusmodi damnatorum, vel  87 Meridionales Dramones Cicogna calls them, or Alaspurgatorio, vel ipsi daemones, c. 4.  85 Quidam le- tores, 1. 3. cap. 9.  88 Sueton. c. 69. in Caligula.
nures domesticis instrumentis noctu ludunt: patinas, 89 Strozzius Cicogna. lib. 3. mag. cap. 5. 00 Idem. c. 18.
ollas, cantharas, et alia vasa dejiciunt, et quidam 91 M. Carew. Survey of Cornwall, lib. 2. folio 140.
votes emittunt, ejulant, risum emittunt, &c. ut canes 92Horto Geniali, folio 137.  93 Part 1. c. 19. Abducunt
nigri, feles, variis formis, &c.  s6 Epist. lib. 7. eos A recta via, et viam iter facientibus intercludunt,




,124                             Digression of Spirits.                 [Part. 1. Sect. 2.
places, which (saith 94Lavater) " draw men out of the way, and lead 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 "5mount in
Cantabria, where such spectrums are to be seen; Lavater and Cicogna have variety
of examples of spirits and walking devils in this kind. Sometimes they sit by the
highway side, to give men falls, and make their horses stumble and start as they ride
(if you will believe the relation of that holy man Ketellus in 6Nubrigensis), that had
an especial grace to see devils, Gratiam divinitus collatam, and talk with them, Et impavidus cum spiritibus sermonem miscere, without offence, and if a man curse or spur
his horse for stumbling, they do heartily rejoice at it; with many such pretty feats.
Subterranean devils are as common as the rest, and do as much harm.             Olaus
Magnus, lib. 6, cap. 19, make six kinds of them; some bigger, some less.          These
(saith 97Munster) 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 subterraneis animantibus, cap. 37, reckons two more notable kinds of them,
which he calls 98Getuli and Cobali, both " are clothed after the manner of metal-men,
and will many times imitate their works."      Their office, as Pictorius and Paracelsus
think, is to keep treasure in the earth, that it be not all at once revealed; and besides, 99Cicogna avers that they are the frequent causes of those horrible earthquakes
" which often swallow up, not only houses, but whole islands and cities;" in his
third book, cap. 11, he gives many instances.
The last are conversant about the centre of the earth to torture the souls of
damned men to the day of judgment; their egress and regress some suppose to be
about iEtna, Lipari, Mons Iecla in Iceland, Vesuvius, Terra del Fuego, &c., because
many shrieks and fearful cries are continually heard thereabouts, and familiar apparitions of dead men, ghosts and goblins.
Their Offices, Operations, Study.]     Thus the devil reigns, and in a thousand
several shapes, "as a roaring lion still seeks whom     he may devour," 1 Pet. v., by
sea, land, air, as yet unconfined, though 100some will have his proper place the air;
all that space between us and the moon for them that transgressed least, and hell for
the wickedest of them, Hic velut in carcere ad finem mundi, tune in locumfunestiorum 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 2men'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 3Austin, " as he was deceived himself, he seeks to
deceive others, the ringleader to all naughtiness, as he did by Eve and Cain, Sodom
and Gomorrah, so would he do by all the world. Sometimes he tempts by covetousness, drunkenness, pleasure, pride, &c., errs, dejects, saves, kills, protects, and
rides some men, as they do their horses.     He studies our overthrow, and generally
94 Lib. 1. cap. 44. Daemonum cernuntur et audiuntur dis hominibus operantur.  2 Mortalium calamiibi frequentes illusiones, unde viatoribus cavendum  tates epulk sunt malorum da.monum, Synesius.
ne ce dissocient, ant A tergo maneant, voces enim  3 Daminus mendacii a seipso deceptus, alios decipere
fingunt sociorum, ut A recto itinere abducant, &c. cupit, adversarius humani generis, Inventor mortis,
95 Mons sterilis et nivosus, ubi intempesta nocte urn- superbite institutor, radix malitise, scelerum caput,
brae apparent.   96 Lib. 2. cap. 21. Offendicula fa- princeps omnium vitiorum, fuit inde in Dei contumeciunt transeuntibus in viaet petulanter ridet cum vel liam, hominum perniciem: de horum conatibus et
homninem vel jurnentum ejus pedes atterere faciant, operationibus lege Epiphanium. 2. Tom. lib. 2. Dioet maxime si homo maledictus et calcaribus sayvint. nysium. c. 4. Ambros. Epistol. lib. 10. ep. et 84. Au9 In Cosmnogr.     9 Vestiti more metallicorum, gust. de civ. Dei lib. 5. c. 91 lib. 8. cap. 22. lib. 9. 18.
gestus et opera eorum imitantur.,s Immisso in lib. 10. 21. Theophil. in 12. Mat. Pasil. ep. 141. Leonem
terra carceres vento horribiles terrae motus efficiunt, Ser. Theodoret. in 11. Cor. ep. 22. Chrys. horn. 53. in
quibus swepe non domus modo et turres, sed civitates 12. Gen. Greg. in I. c. John. Barthol. de prop. 1. 2. c.
integrae et insulme haustte sunt.  1o0Hierom. in 3. 20. Zanch. 1. 4. de malis angelis. Perer. in Gen. 1. 8.
Ephes. Idem Michaelis. c. 4. de spiritibus. Idem  in c. 6. 2. Origen. swepe priliis intersunt, itinera et
Thyreus de locis infestis.   1 Lactantius 2. de negotia nostra qufecunique dirigunt, clandestinis suborigine erroris cap. 15. hi maligni spiritus per omnemn sidiis optatos stepe prasbent successus, Pet. Mar. in
terrai vagantur, et solatium perditionis sumr perden- Sam. &c. Ruscam de Inferno.




Mem. 1. Subs. 2.]             Digression of Spirits.                           125
seeks our destruction; and although he pretend many times human good, and vindicate himself for a god by curing of several diseases cegris sanitatem, et ccecis
luminis usum restituendo, as Austin declares, lib. 10, de civit Dei, cap. 6, as Apollo,
AEsculapius, Isis, of old have done; divert plagues, assist them in wars, pretend
their happiness, yet nihil his impurius, scelestius, nihil huniano generi infestius,
nothing so impure, nothing so pernicious, as may well appear by their tyrannical
and bloody sacrifices of men to Saturn and Moloch, which are still in use among
those barbarous Indians, their several deceits and cozenings to keep men in obedience, their false oracles, sacrifices, their superstitious impositions of fasts, penury,
&c.   Heresies, superstitious observations of meats, times, &c., by which they 4crucify the souls of mortal men, as shall be showed in our Treatise of Religious Melancholy.   olodico adhuc tempore sinitur malignari, as 5Bernard expresseth it, by
God's permission he rageth a while, hereafter to be confined to hell and darkness,
" which is prepared for him and his angels," Mat. xxv.
How far their power doth extend it is hard to determine; what the ancients held
of their effects, force and operations, I will briefly show you: Plato in Critias, and
after him his followers, gave out that these spirits or devils, "were men's governors
and keepers, our lords and masters, as we are of our cattle." 6o They govern provinces and kingdoms by oracles, auguries," dreams, rewards and punishments, prophecies, inspirations, sacrifices, and religious superstitions, varied in as many forms
as there be diversity of spirits; they send wars, plagues, peace, sickness, health,
dearth, plenty, 7Idstantes hic jam nobis, spectantes, et arbitrantes, &c. as appears by
those histories of Thucydides, Livius, Dionysius H-Ialicarnassus, 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. 8 In a word,.J'ihil magis qucerunt quam metum et admirationem hominum; 9 and
as another hath it, Dici non potest, quam impotenti ardore in homines dominium, et
Divinos cultus maligni spiritus affectent.'~  Tritemius in his book de septem secundis, assigns names to such angels as are governors of particular provinces, by what
authority I know not, and gives them several jurisdictions.  Asclepiades a Grecian,
Rabbi Achiba the Jew, Abraham Avenezra, and Rabbi Azariel, Arabians, (as I find
them cited by "Cicogna) farther add, that they are not our governors only, Sed ex
eorum concordia et discordia, boni et mali ajfectus promanant, but as they agree, so
do we and our princes, or disagree; stand or fall. Juno was a bitter enemy to Troy,
Apollo a good friend, Jupiter indifferent,.Equa Venus Teucris, Pallas iniquafuit;
some are for us still, some against us, Premente Deo, fert Deus alter opem.   Religion, policy, public and private quarrels, wars are procured by them, and they are
delighted perhaps to see men fight, as men are with cocks, bulls and dogs, bears,
&c., plagues, dearths depend on them, our bene and male esse, and almost all our
other peculiar actions, (for as Anthony Rusea contends, lib. 5, cap. 18, every man
hath a good and a bad angel attending on him in particular, all his life long, which
Jamblichus calls dcemonem,) preferments, losses, weddings, deaths, rewards and
punishments, and as 3 Proclus will, all offices whatsoever, alii genetricem, alii
opificem potestatem habent, &c. and several names they give them  according to their
offices, as Lares, Indegites, Praestites, &c. When the Arcades in that battle at Cheronac, which was fought against King Philip for the liberty of Greece, had deceitfully
carried themselves, long after, in the very same place, Diis Grcecice ultoribus (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 mali genii favour
or dislike us: Saturni non conveniunt Jovialibus, &c. He that is Saturninus shall
never likely be preferred.'4That base fellows are often advanced, undeserving
Gnathoes, and vicious parasites, whereas discreet, wise, virtuous and worthy men
4 Et velut mancipia circumfert Psellus.  6 Lib. de' the honour of being divinely worshipped." 11 Omnif.
trans. mut. Malac. ep.  e Custodes sunt hominuin, mag. lib. 2. cap. 23.  l2Ludus deorum sumus.
et eorum, ut nos animalium: turn et provinciis praepo- "3Lib. de anima et dsemone.  4 Quoties fit, ut
siti regunt auguriis, somniis, oraculis, pramiis, &c. Principes novitium aulicum divitiis et dignitatibus
7 Lipsius, Physiol. Stoic. lib. 1. cap. 19.  8 Leo pene obruant, et multorum annorum ministrum, qui
Suavis. idem et Tritemius.  9 " They seek nothing non semel pro hero periculum sublit, ne teruntio domore earnestly than the fear and admiration of men." nent, &c. Idem. Quod Philosophi non remunerentur,
10 "It is scarcely possible to describe the impotent cum scurra et ineptus ob insulsum.jocum stepe praeardour with which these malignant spirits aspire to mium reportet, inde fit, &c.
L2




126                            Digresston oJ,Spitrts.                [Part. 1. Sec. 1.
are neglected and unrewarded; 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'5Libanius supposeth 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 deemonem
to inform him, as Numa, Socrates, and many such, as Cardan illustrates, cap. 128,
J.rcanis prudentica civilis,'6Speciali siquidem gratia, se a Deo donari asserunt magi,
6 Geniis catlestibus instrui, ab iis doceri. But these are most erroneous paradoxes,
ineptac et fabulosce nugcae 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 "7hurt 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 S affrighted out
of thei' wits, carried away quite, as Scheretzius illustrates, lib. 1, c. iv., and severally molested by his means, Plotinus the Platonist, lib. 14, advers. Gnos. laughs
them to scorn, that hold the devil or spirits can cause any such diseases. Many
think he can work upon the body, but not upon the mind. But experience pronounceth otherwise, that he can work both upon body and mind. Tertullian is
of this opinion, c. 22.  19" That he can cause both sickness and health," and that
secretly. 20 Taurellus adds" by clancular poisons he can infect the bodies, and hinder
the operations of the bowels, though we perceive it not, closely creeping into
them," saith 2'Lipsius, and so crucify our souls: Et nociva melancholia furiosos
efficit. For being a spiritual body, he struggles with our spirits, saith Rogers, and
suggests (according to 22 Cardan, verba sine voce, species sine visu, envy, lust, anger,
&c.) as he sees men inclined.
The manner how he performs it, Biarmannus in his Oration against Bodine, sufficiently declares.  23 " He begins first with the phantasy, and moves that so strongly,
that no reason is able to resist.  Now the phantasy he moves by mediation of humours; although many physicians are of opinion, that the devil can alter the mind,
and produce this disease of himself.  Quibusdam medicorum visum, saith 24Avicenna,
quod 3Eelancholia contingat a dcemonio.    Of the same mind is Psellus and Rhasis
the Arab. lib. 1. Tract. 9. Cont. 25" That this disease proceeds especially from the
devil, and from him alone."   Arculanus, cap. 6. in 9. Rhasis, Alianus Montaltus, in
his 9. cap. Daniel Sennertus, lib. 1. part. 2. cap. 11. confirm as much, that the devil
can cause this disease; by reason many times that the parties affected prophesy,
speak strange language, but non sine interventu humoris, not without the humour, as
he interprets himself; no more doth Avicenna, si contingat d dcemonio, suffcit nobis
ut convertat complexionem ad choleram nigram, et sit causa ejus propinqua cholera
nigra; the immediate cause is choler adust, which 2Pomponatius likewise labours
to make good: Galgerandus of Mantua, a famous Physician, so cured a demoniacal
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 among these humours. This is that which Tertullian avers, Corporibus infligunt acerbos casus, animceque repentinos, membra distorquent, occulte repentes, &c. and which Lemnius goes about to prove, Immiscent se
mali Genii pravis humoribus, atque atrce bili, &c.   And 27Jason Pratensis " that the
15Lib. de cruelt. Cadaver.  16 Boissardus, c. 6. nequit, primum movit phantasiam, et ita obfirmat vamagia.    17 Godelmanus, cap. 3. lib. 1. de Magis. nis conceptibus aut ut ne quem facultati aestimativie
idem Zanchius, lib. 4. cap. 10 et 11. de malis angelis. rationi locum relinquat. Spiritus malus invadit aniss Nociva Melancholia furiosos efficit, et quand6que mam, turbat sensus, in furorem conjicit. Austin. de
penitus interficit. G. Picolominens Idemque Zanch. vit. Beat.  24Lib. 3. Fen. 1. Tract. 4. c. 18.  25A
cap. 10. lib. 4. si Deus permittat, corpora nostra mo- Dremone maxime proficisci, et sape solo.  aeLib.
vere possunt, alterare, quovis morborum et malorum de incant.  27 Cap. de mania lib. de morbis ceregenere afficere, imo et in ipsa penetrare et savire. bri; Daemones, quum sint tenues et incomprehensi9 Inducere potest morbos et sanitates.  20 Visce- biles spiritus, se insinuare corporibus humanis posrum actiones potest inhibere latenter, et venenis no- sunt, ct occulte in visceribus operti, valetudinem vibis ignotis corpus inficere.  1 Irrepentes corporibus tiare, somniis animas terrere et mentes furoribus
occultb morbos fingunt, mentes terrent, membra dis- quatere. Insinuantse melancholicorum penetralibus,
torquent. Lips. Phil. Stoic. 1. 1. c. 19.  22 De rerum intus ibique considunt et deliciantur tanquam in regivar. 1. 16. c. 93.  23 Quum mens immediate decipi one clarissimorum siderum, coguntque aniium furere,




MLem. 1. Subs. 2.]            Nature of Spirits.                          127
devil, being a slender incomprehensible spirit, can easily insinuate and wind himself
into human bodies, and cunningly couched in our bowels vitiate our healths, terrify
our souls with fearful dreams, and shake our minds with furies." And in another
place, " These unclean spirits settled in our bodies, and now mixed with our melancholy humours, do triumph as it were, and sport themselves as in another heaven."
Thus he argues, and that they go in and out of our bodies, as bees do in a hive,
and so provoke and tempt us as they perceive our temperature inclined of itself, and
most apt to be deluded. 2SAgrippa and 2Lavater 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 determine;'tis a difficult question. Delrio
the Jesuit, Tom. 3. lib. 6. Springer and his colleague, mall. malef. Pet. Thyreus the
Jesuit, lib. de dccmoniacis, de locis infestis, de Terrificationibus nocturnis, Hieronimus Mengus Flagel. deem. and others of that rank of pontifical writers, it seems, by
their exorcisms and conjurations approve of it, having forged many stories to that
purpose. A nun did eat a lettuce 30without grace, or signing it with the sign of the
cross, and was instantly possessed. Durand. lib. 6. Rationall. c. 86. numb. 8. relates
that he saw a wench possessed in Bononia with two devils, by eating an unhallowed
pomegranate, as she did afterwards confess, when she was cured by exorcisms. And
therefore our Papists do sign themselves so often with the sign of the cross,.Ve dcemon ingredi ausit, and exorcise all manner of meats, as being unclean or accursed
otherwise, as Bellarmine defends. Many such stories I find amongst pontifical writers, to prove their assertions, let them free their own credits; some few 1 will recite
in this kind out of most approved physicians. Cornelius Gemma, lib. 2. de nat. mirac. c. 4. relates of a young maid, called Katherine Gualter, a cooper's daughter, Jn.
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, peices of wood, pigeon's dung, parchment, goose dung
coals; and after them two pounds of pure blood, and then again coals and stones, of
which some had inscriptions bigger than a walnut, some of them pieces of glass,
brass, &c. besides paroxysms of laughing, weeping and ecstasies, &c. Et hoc (inquit)
cum horore vidi, this [ saw with horror. They could do no good on her by physic,
but left her to the clergy. Marcellus Donatus, lib. 2. c. 1. de med. mirab. hath such
another story of a country fellow, that had four knives in his belly, Instar serrte dentatos, indented like a saw, every one a span long, and a wreath of hair like a globe,
with much baggage of like sort, wonderful to behold: how it should come into his
guts, he concludes, Certe non alio quam dcemonis astuiid et dolo, (could assuredly
only have been through the artifice of the devil). Langius, Epist. med. lib. 1. Epist.
38. hath many relations to this effect, and so hath Christopherus a Vega: Wierus,
Skenkius, Scribonius, all agree that they are done by the subtilty and illusion of the
devil. If you shall ask a reason of this, jtis to exercise our patience; for as 31 Tertullian 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, Carnifices vindictce justee Dei,
as 2 Tolasanus styles them, Executioners of his will; or rather as David, Ps. 78. ver. 49.
"4 He cast upon them the fierceness of his anger, indignation, wrath, and vexation,
by sending out of evil angels: so did he afflict Job, Saul, the Lunatics and daemoniacal
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, weakness, distrust, &c.
S2Lib. 1. cap. 6. occult. Philos. part 1. cap. 1. de I damone obsessa. dial.  30Greg. pag. c. 9.  3 Pespectris.  2 Sine cruce et sanctificatione sic A I nult. de opific. Dei.  2 Lib. 28. cap. 26. tom.'.




128                             J'ature of Devils.                 [Part. 1. Sec. 2.
SUBSECT. III.-Of Witches and Magicians, hotw they cause Melancholy.
You have heard what the devil can do of himself, now you shall hear what he can
perform by his instruments, who are many times worse (if it be possible) than he
himself, and to satisfy their revenge and lust cause more mischief, Multa enim mala
non egisset dcemon, nisi provocatus a sagis, as 33Erastus 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 Pharaoh's presence, had not the magicians urged him unto it; JYec morbos
vel hominibus, vel brutis infligeret (Erastus maintains) si sagc quiescerent; men and
cattle might go free, if the witches would let him alone. Many deny witches at all,
or if there be any they can do no harm; of this opinion is Wierus, lib. 3. cap. 53. de
preCstig. deem. Austin Lerchemer a Dutch writer, Biarmanus, Ewichius, Euwaldus,
our countryman Scot; with him in Horace,
" Somnia, terrores Magicos, miracula, sagas,  Say, can you laugh indignant at the schemes
Nocturnos Lemures, portentaque Thessala risu  Of magic terrors, visionary dreams,
iExcipiunt.                               Portentous wonders, witching imps of Hell,
The nightly goblin, and enchanting spell.
They laugh at all such stories; but on the contrary are most lawyers, divines, physicians, philosophers, Austin, Hemingius, Danaeus, Chytraeus, Zanchius, Aretius,
&c. Delrio, Springer, 3 Niderius, lib. 5. Fornicar. Guiatius, Bartolus, consil. 6. tomn. 1.
Bodine, dcemoniant. lib 2. cap. 8. Godelman, Damhoderius, &c. Paracelsus, Erastus,
Scribanius, Camerarius, &c. The parties by whom the devil deals, may be reduced
to these two, such as command him in show at least, as conjurors, and magicians,
whose detestable and horrid mysteries are contained in their book called 3Arbatell;
dcemonis erim advocati prcesto sunt, seque exorcismis et conjurationibus quasi cogi
patiuntur, ut miserum magorum genus, in impietate detineant.   Or such as are commanded, as witches, that deal ex parte implicite, or explicite, as the "3king 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 37Salamanca, 38Cracow, and
other places, though after censured by several 39Universities, and now generally contradicted, though practised by some still, maintained and excused, Tanquam res secreta quce non nisi viris magnis et peculiari beneficio de Ccelo instructis communicatur
(I use 40Boesartus his words) and so far approved by some princes, Ut nihil ausi aggredi in politicis, in sacris, in consiliis, sine eorum arbitrio; they consult still with
them, and dare indeed do nothing without their advice. Nero and Heliogabalus,
Maxentius, and Julianus Apostata, were never so much addicted to magic of old, as
some of our modern princes and popes themselves are now-a-days. Erricus, King
of Sweden, had an 41 enchanted cap, by virtue of which, and some magical murmur or whispering terms, he could command spirits, trouble the air, and make the
wind stand which way he would, insomuch that when there was any great wind or
storm, the common people were wont to say, the king now had on his conjuring cap,
But such examples are infinite.  That which they can do, is as much almost as the
devil himself, whois still ready to satisfy their desires, to oblige them the more unto
him. They can cause tempests, storms, which is familiarly practised by witches in
Norway, Iceland, as I have proved.   They can make friends enemies, and enemies
friends by philters; 42 Turpes amores conciliarce enforce love, tell any man where his
friends are, about what employed, though in the most remote places; and if they
will, 43" 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, 44barren, men and women un3 De Lamiis.  S4Et quomodo venefici tiant enar- ficis.  41 Rotatum Pileum habebat, quo ventos
rat.    5 De quo plura legas in Boissardo, lib. 1. de violentos cieret, aerem turbaret, et in quam partem,
praestig.  a6Rex Jacobus, Damonol. 1. 1. c. 3. &c.  42Erastus.  43Ministerio hirci nocturni.
87 An university in Spain in old Castile.  38 The 44 Steriles nuptos et inhabiles, vide Petrum de Pallude,
chief town in Poland.  O90xford and Paris, see lib. 4. distinct. 34. Paulum Guiclanduin.
finem P. Lombardi.  40 Prefat, de magis et vene



Mem. 1. Subs. 3.]            Causes of Melancholy.                           129
apt 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 dcemonum, and
put deformed in their rooms, which we call changelings," saith 45 Scheretzius, part. 1.
c. 6. make men victorious, fortunate, eloquent; and therefore in those ancient monomachies and combats they were searched of old, 4 they had no magical charms; they
can make 47stick frees, such as shall endure a rapier's point, musket shot, and never
be wounded: of which read more in Boissardus, cap. 6. de.Magid the manner of
the adjuration, and by whom htis made, where and how to be used in expeditionibus
bellicis, praeliis, duellis, &c., with many peculiar instances and examples; they can
walk in fiery furnaces, make men feel no pain on the rack, ant alias torturas sentire;
they can stanch blood, 48represent dead men's shapes, alter and turn themselves and
others into several forms, at their pleasures. 49Agaberta, a famous witch in Lapland,
would do as much publicly to all spectators, Modb Pusilla, modb anus, modb procera
ut quercus, modb vacca, avis, coluber, &c.  Now young, now old, high, low, like a
cow, like a bird, asnake, and what not? She could represent to others what forms
they most desired to see, show them friends absent, reveal secrets, maximd omnium
admiratione, &c. And yet for all this subtilty of theirs, as Lipsius well observes,
Physiolog. Stoicor. lib. 1. cap. 17. neither these magicians 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 50Bodine notes, they can
do nothing in Judicum decreta aut poenas, in regum concilia vel arcana, nihil in rem
nummariam aut thesauros, 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
peradventure there may be some more famous magicians like Simon Magls, 51Apollonius Tyaneus, Pasetes, Jamblicus, 52Odo de Stellis, that for a time can build castles
in the air, represent armies, &c., as they are 53 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 ant nunquam such impostors 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 54melancholy amongst the rest. Paracelsus, Tom. 4. de morbis amentium, Tract. 1.
in express words affirms; Multi fascinantur in melancholiam, many are bewitched
into melancholy, out of his experience. The same saith Danmus, lib. 3. de sortiariis.
Vidi, inquit, qui Melancholicos morbos gravissimos induxerunt: I have seen those
that have caused melancholy ih the most grievous manner, 5 dried up women's paps,
cured gout, palsy; this and apoplexy, falling sickness, which no physic could help,
solu tactu, 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 cepit, began to dote on a sudden, and was instantly mad: F. H. D. in 5~Hildesheim, consulted about a melancholy 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 Saxonia, and others. The means by which they work are usually charms, images,
as that in Hector Boethius of King Duffe; characters stamped of sundry metals, and
at such and such constellations, knots, amulets, words, philters, &c., which generally
make the parties affected, melancholy; as 57 Mnavius discourseth at large in an epistle
45Infantes matribus suffurantur, allis suppositivis bens: Hrec se carminibus promittit solvere mentes.
in locum verorum conjectis.  46 Milles.  47 D. Quas velit, ast aliis duras immittere curas.  6 GoLuther, in primum preceptum, et Leon. Varius, lib. 1. delmannus, cap. 7. lib. 1. Nutricum mammas prwesicde Fascino.  48 Lavat. Cicog.  49 Boissardus de cant, solo tactu podagram, Apoplexiam, Paralysin, et
Magis.,0Daemon. lib. 3. cap. 3.  61 Vide Phi- alios morbos, quos medicina curare non poterat.
lostratum, vita ejus; Boissardum de Magis.  WNNu- S Factus inde Maniacus, spic. 2. fol. 147.  670mbrigenses lege lib. 1. c. 19. Vide Suidam de Paset. nia philtra etsi interse differant, hoc habent commune,
De Cruent. Cadaver.  63Erastus. Adolphus Scri- quod hominem efficiant melancholicum. epist. 231.
banius.  54 Virg. JEneid. 4. Incantatricem descri- Scholtzii.
17




130                            Causes of Melancholy.                 [Part. 1. Sec. 2.
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.       Ut
fideles inde magos (saith 58Libanius) in officio retineat, turn in consortium malefactorum vocet.
SUBSECT. 1V.-Stars a cause.     Signsfrom Physiognomy, Metoposcopy, Chiromancy.
NATURAL causes are either primary and universal, or secondary and more particular. Primary causes are the heavens, planets, stars, &c., by their influence (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 judical astrology.
If either Sextus Empericus, Picus Mirandula, Sextus ab Heminga, Pererius, Erastus,
Chambers, &c., have so far prevailed with any man, that he will attribute no virtue
at all to the heavens, or to sun, or moon, more than he doth to their signs at an innkeeper's post, or tradesman's shop, or generally condemn all such astrological aphorisms approved by experience: I refer him to Bellantius, Pirovanus, Marascallerus,
Goclenius, Sir Christopher Heidon, &c.    If thou shalt ask me what I think, I must
answer, nam et doctis hisce erroribus versatus sum, (for I am conversant with these
learned errors,) they do incline, but not compel; no necessity at all: 59agunt non
cogunt: and so gently incline, that a wise man may resist them; sapiens dominabitur
astris: they rule us, but God rules them. All this (methinks) 60Joh. de Indagine
hath comprised in brief, Quaeris a me quantum in nobis operantur astra? &c. " 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 61 Cajetan, Ceelum est vehiculum divince 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, 62"or an excellent harp, made by an eminent workman, on
which, lie that can but play, will make most admirable music."   But to the purpose.
6Paracelsus is of opinion, "that a physician without the knowledge of stars can
neither understand the cause or cure of any disease, either of this or gout, not so
much as toothache; except he see the peculiar geniture and scheme of the party effected."  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, 64' and that the
constellation alone many times produceth melancholy, all other causes set apart.-"
He gives instance in lunatic persons, that are deprived of their wits by the moon's
motion; and in another place refers all to the ascendant, and will have the true and
chief cause of it to be sought from the stars. Neither is it his opinion only, but of
many Galenists and philosophers, though they do not so peremptorily maintain as
much. " This variety of melancholy symptoms proceeds from the stars," saith
65Melancthon: 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 celestibus, discourseth to this purpose at large, Ex
atrd bile varii generantur morbi, &c., 66"many diseases proceed from black choler,
as it shall be hot or cold; and though it be cold in its own nature, yet it is apt to be
heated, as water may be made to boil, and burn as bad as fire; or made cold as ice:
58De cruent. Cadaver.  59Astra regunt homi-' tantillum poterit. lib. de podag.  64 Constellatio in
nes, et regit astra Deus.  60 Chirom. lib. Quteris A. causa est; et influentia cceli morbum hunc movet, inme quantum operantur astra. dico, in nos nihil astra terdum omnibus aliis arnotis. Et alibi. Origo ejns A
urgere, sed animos praeclives trahere: qui sic tamen Ccelo petenda est. Tr. de morbis amentium.  05 Lib.
liberi sunt, ut si ducem sequantur rationem, nihil ef- de anima, cap. de humorib. Ea varietas in Melanchoficiant, sin vero naturam, id agere quod in brutis fere. lia, habet caelestes causas c T2 et 4_ in [ 6 (8 et (I
e1 Ccelum vehiculum divinae virtutis, cujus mediante in t.  66 Ex atra bile varii generantur morbi pemotu, lumine et influentia, Deus! elementaria corpora rinde ut ipse nultum calidi aut frigidi in se habuerit,
ordinat et disponit Th. de Vio. Cajetanus in Psa. 104. quum utrique suscipiendo quam aptissima sit, tametsi
a2 Mundus iste quasi lyra ab excellentissimo quodam suapte natura frigida sit. Annon aqua sic afficitur a
artifice concinnata, quem qui norit mirabiles eliciet calore ut ardeat; et a frigore, ut in glaciem concresharmonias. J. Dee. Aphorismo 11.  s6 Medicus sine cat i et hsec varietas distinctionum, alii flent, rident,
ceeli peritia nihil est, &c. nisi genesim seiverit, ne &c.




Mem. 1. Subs. 4.]               Causes of Melancholy.                            131
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, 67 ( from the position of Mars, Saturn, and Mercury."
His aphorisms be these, 6844 Mercury in any geniture, if he shall be found in Virgo, or
Pisces his opposite sign, and that in the horoscope, irradiated by those quartile aspects
of Saturn or Mars, the child shall be mad or melancholy."    Again, 69"He that shall
have Saturn and Mars, the one culminating, the other in the fourth house, when he
shall be born, shall be melancholy, of which he shall be cured in time, if Mercury
behold them. 7'If the moon be in conjunction or opposition at the birth time with
the sun, Saturn or Mars, or in a quartile aspect with them, (e malo coeli loco, Leovitius
adds,) many diseases are signified, especially the head and brain is like to be misaffected with pernicious humours, to be melancholy, lunatic, or mad," Cardan adds,
quarta lund natos, eclipses, earthquakes. Garcaeus and Leovitius will have the chief
judgment to be taken from   the lord of the geniture, or where there is an aspect between the moon and Mercury, and neither behold the horoscope, or Saturn and Mars
shall be lord of the present conjunction or opposition in Sagittarius or Pisces, of the
sun or moon, such persons are commonly epileptic, dote, demoniacal, melancholy:
but see more of these aphorisms in the above-named Pontanus.       Garcaeus, cap. 23.
de Jud. genitur. Schoner. lib. 1. cap. 8, which he hath gathered out of 71Ptolemy,
Albubater, and some other Arabians, Junctine, Ranzovius, Lindhout, Origen, &c. But
these men you will reject peradventure, as astrologers, and therefore partial judges;
then hear the testimony of physicians, Galenists themselves. 72Carto confesseth the
influence of stars to have a great hand to this peculiar disease, so doth Jason Pratensis, Lonicerius prafat. de J.poplexid, Ficinus, Fernelius, &c.  73P. Cnemander acknowledgeth the stars an universal cause, the particular from parents, and the use of
the six non-natural things. Baptista Port. mag. 1. 1. c. 10, 12, 15, will have them
causes to every particular individium. Instances and examples, to evince the truth of
those aphorisms, are common amongst those astrologian treatises. Cardan, in his thirtyseventh geniture, gives instance in Matth. Bolognius. Camerar. hor. natalit. centur. 7.
genit. 6. et 7. of Daniel Gare, and others; but see Garcaeus, cap. 33. Luc. Gauricus,
Tract. 6. de J.zemenis, &c. The time of this melancholy is, when the significators
of any geniture are directed according to art, as the hor: moon, hylech, &c. to
the hostile beams or terms of 2 and o especially, or any fixed star of their nature,
or if 1 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 Joh. de Indagine, and Rotman, the landgrave of Hesse his mathematician,
not long since in his Chiromancy; Baptista Porta, in his celestial Physiognomy,
have proved to hold great affinity with astrology, to satisfy the curious, I am the
more willing to insert.
The general notions 74 physiognomers give, be these; " black colour argues natural
melancholy; so doth leanness, hirsuteness, broad veins, much hair on the brows,"
saith "5Gratanarolus, cap. 7, and a little head, out of Aristotle, high sanguine, red
colour, shows head melancholy; they that stutter and are bald, will be soonest melancholy, (as Avicenna supposeth,) by reason of the dryness of their brains; but he
that will know more of the several signs of humour and wits out of physiognomy,
let him  consult with old Adamantus and Polemus, that comment, or rather paraphrase upon Aristotle's Physiognomy, Baptista Porta's four pleasant books, Michael
Scot de secretis nature, John de Indagine, Montaltus, Antony Zara. anat. ingeniorum,
sect. 1. memb. 13. et lib. 4.
Chiromancy hath these aphorisms to foretel melancholy,     Tasneir. lib. 5. cap. 2,
6Hanc ad intemperantiam gignendam plurimum nium melancholicorum symptoma siderum influentis.
confert,( et T2 positus, &c.  s68  Quoties alicujus 2Arte Medica. accedunt ad has causas affectiones
genitura in A1 et )- adverso signo positus, horosco- siderum. Plurimum incitant et provocant influentiae
pum partiliter tenueret atque etiam a c0 vel T2 0 ra- calestes. Velcurio, lib. 4. cap. 15.  7Hildesheim,
dio percussus fierit, natus ab insania vexabitur, spicel. 2. de mel.  74Joh. de Indag. cap. 0.
C9 Qui 1- et,( habet, alterum in culnine, alterum imo Montaltus, cap. 22.  75 Caput parvum qui habent
ccelo, cum in lucem venerit, melancholicus erit, A qua cerebrum et spiritus plerumque angustos, facile incisanebitur, si? illos irradiarit.  70Hac configu- dent in Melancholiam rubicundi. 23tius. Idenl Monratione natus, Aut Lunaticus, aut mente captus. taltus, c. 21. e Galeno.
71 Ptolomaus centiloquio, et quadripartito tribuit om



132                            Causes of Melancholy.                 [Part. 1. Sec. 2.
who hath comprehended the sum of John de Indagine: Tricassus, Corvinus, and
others in his book, thus hath it; 76, The Saturnine line going from the rascetta
through the hand, to Saturn's mount, and there intersected by certain little lines,
argues melancholy; so if the vital and natural make an acute angle, Aphorism 100.
The saturnine, epatic, and natural lines, making a gross triangle in the hand, argue
as much;" which Goclenius, cap. 5. Chiros. repeats verbatim out of him. In general
they conclude all, that if Saturn's mount be full of many small lines and intersections, 77t such men are most part melancholy, miserable and full of disquietness,
care and trouble, continually vexed with anxious and bitter thoughts, always sorrowful, fearful, suspicious; they delight in husbandry, buildings, pools, marshes,
springs, woods, walks," &c.    Thaddaeus Haggesius, in his Metoposcopia, hath certain aphorisms derived from Saturn's lines in the forehead, by which he collects a
melancholy disposition; and 78Baptista Porta makes observations from those other
parts of the body, as if a spot be over the spleen; 79' or in the nails; if it appear
black, it signifieth much care, grief, contention, and melancholy;" the reason he
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, banishment, grief, care, &c. and
when his miseries ended, the black spots vanished.     Cardan, in his book de libris
propriis, tells such a story of his own person, that a little before his son's death, he
had a black spot, which appeared in one of his nails; and dilated itself as he came
nearer to his end. But I am over tedious in these toys, which howsoever, in some
men's too severe censures, they may be held absurd and ridiculous, I am the bolder
to insert, as not borrowed from   circumforanean 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.
SUBSECT. V.-Old age a cause.
SECONDARY peculiar causes efficient, so called in respect of the other precedent,
are either congenitce, internce, innatce, as they term  them, inward, innate, inbred; or
else outward and adventitious, which happen to us after we are born: congenite or
born with us, are either natural, as old age, or prceter naturam (as S~Fernelius calls
it) that distemperature, which we have from our parent's seed, it being an hereditary
disease. The first of these, which is natural to all, and which no man living can
avoid, is s 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 82Melancthon avers out of Aristotle, as an undoubted truth,
Senes plerunque delirasse in senectd, that old men familiarly dote, ob atrtam bilem,
for black choler, which is then superabundant in them: and Rhasis, that Arabian
physician, in his Cont. lib. 1. cap. 9, calls it 83c; a necessary and inseparable accident,"
to all old and decrepit persons.  After seventy years (as the Psalmist saith) 84" 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
ex abrupto; as 5 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 his 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
76 Saturniima a Rascetta per mediam manum decur- Idem maculae in ungulis nigrae, lites, rixas, melanchorens, usque ad radicem montis Saturni, a parvis liam significant, ab humore in corde tali.  &eOLib. 1.
lineis intelsecta, arguit melancholicos. Aphoris. 78. Path. cap. 11.  8sVenit enim properata malis
77 Agitantur miseriis, continuis inquietudinibus, neque inopina senectus: et dolor Eetatem jussit inesse meam.
unquam a solitudine liberi sunt, anxie affiguntur ama- Boethius, met. 1. de consol. Philos.  82 Cap. de
rissimis intra cogitationibus, semper tristes, suspitiosi, humoribus, lib. de Anima.  83 Necessarium acci.
meticulosi: cogitationes sunt, velle agrum colere, dens decrepitis, et inseparabile.  84 Psal. xc. 10.
stagna amant et paludes, &c. Jo. de Indagine, lib. 1. 8a Meteran. Belg. hist. lib. 1.
18 Cawlestis Physiognom. lib. 10.  79 Cap. 14. lib. 5.




Mem. 1. Subs. 6.]               Causes of Mielancholy.                            133
(saith Tully,) self-willed, superstitious, self-concxeited, braggers and admirers of themselves," as s6Balthasar Castalio hath truly noted of tlem.?   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; insomuch 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, &c., 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 S8somniferous
potions, and natural causes, the devil's policy.  Jaon Icedunt omnini (saith Wierus)
aut quid mirum faciunt, (de Lamiis, lib. 3. cap. 36), ut putatur, solam vitiatam habent
phantasiam; they do no such wonders at all, only their S9 brains are crazed. 90 4 They
think they are witches, and can do hurt, but do not."       But this opinion Bodine,
Erastus, Daneus, Scribanius, Sebastian Michaelis, Campanella de Sensu rerum, lib. 4.
cap. 9. 9 Dandinus the Jesuit, lib. 2. de Jinima explode; 9Cicogna 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 by Propagation.
THAT other inward inbred cause of Melancholy is our temperature, in whole or
part, which we receive from    our parents, which 93Fernelius calls Proeter naturam,
or unnatural it being an hereditary disease; for as he justifies 94 Quale parentum
maxime patris semen obtigerit, tales evadunt similares spermaticaeque partes, quocunque etiam morbo Pater quum generat tenetur, cum semrine transfert in Prolem; such
as the temperature of the father is, such is the son's, and look what disease the
father had when he begot him, his son will have after him; 95" and is as well inheritor of his infirmities, as of his lands. And where the complexion and constitution
of the father is corrupt, there (96 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."- Now this doth not so much appear in the composition of the body,
according to that of Hippocrates, 97" in habit, proportion, scars, and other lineaments;
but in manners and conditions of the mind, Et patrum in natos abeunt cum 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 A2nobarbi were known of old, and so surnamed from their red beards; the Austrian lip, and those Indian fiat noses are propagated, the Bavarian chin, and goggle
eyes amongst the Jews, as 98 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; their very 99affections Lemnius 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.'00Paracelsus in express words affirms it, lib. de morb. amentium to. 4. tr. 1; so doth'Crato in an Epistle of his to Monavius.    So doth Bruno
Seidelius in his book de morbo incurab.    Montaltus proves, cap. 11, out of Hippocrates and Plutarch, that such hereditary dispositions are frequent, et hanc (inquit)
fieri reor ob participatam melancholicam intemperantiam (speaking of a patient) I
s6 Sunt morosi anxii, et iracundi et difficiles senes, corrupti sunt, generant filios corruptae complexionis,
si quaeritmus, etiam avari, Tull. de senectute.  T7Lib. et compositionis, et filii eorum eadem de causa se
2. de Aulico. Senes avari, morosi, jactabundi, phi- corrumpunt, et sic derivatur corruptio l patribus ad
lauti, deliri, superstitiosi, suspiciosi, &c. Lib. 3. de filios.  97 Non tarn (inquit Hippocrates) gibbos et
Lamiis, cap. 17. et 18.  88 Solanum, opium lupiadeps, cicatrices oris et corporis habitum agnoscis ex iis, sed
]acr. asini, &c. sanguis infantum, &c.  89 Corrupta verum incessum gestus, mores, morbos, &c.  98 Syest iis ab humore Melancholico phantasia. Nymanus. nagog. Jud.  9 Affectus p'arentun in feotus tran90 Putant se Iredere quando non laeddint.  91 Qui Ibec seunt, et puerorum malicia parentibus imputanda, lib.
in imaginationis vim referre conati sunt, atrze bilis, 4. cap. 3. de occult. nat. mirac.  io0Ex pituitosis
inanem prorsus laborem susceperunt.  92Lib. 3. pituitosi, ex biliosis biliosi, ex lienosis et melanchocap. 4. omnif. mag.  93 Lib. 1. cap. 11. path.'4 Ut licis melancholici.  1 Epist. 174. in Scoltz. Nascitur
arthritici Epilep. &c.  9 Ut filii non tam posses- nobiscum illa aliturque et uni cum parentibus habesionum quam morborum hteredes sint.  s6 Epist. de mus malum hunc assem. Jo. Pelesius, lib. 2. de cura
secretis artis et naturie, c. 7. Nam in hoc quod patres I humanorum affectuum.
M




134                          Causes of Melancholy.               [Part. 1. Sec. 2.
think he became so by participation of Melancholy. 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, 2Forestus, in his medicinal observations, illustrates this point, with an example
of a merchant, his patient, that had this infirmity by inheritance; so doth Rodericus
a Fonseca, tom. 1. consul. 69, by an instance of a young man that was so affected
ex matre melancholica, had a melancholy mother, et victu melancholico, and bad diet
together. Ludovicus Mercatus, a Spanish physician, in that excellent Tract which
he hath lately written of hereditary diseases, tom. 2. oper. lib. 5, reckons up leprosy,
as those 3Galbots 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 miraculous thing in nature, and sticks for ever to them as an incurable habit. And
that which is more to be wondered at, it skips in some families the father, and goes
to the son, 4 4 or takes every other, and sometimes every third in a lineal descent,
and doth not always produce the same, but some like, and a symbolizing disease."
These secondary causes hence derived, are commonly so powerful, that (as 5Wolphius holds) scepe mutant decreta siderum, they do often alter the primary causes,
and decrees of the heavens. For these reasons, belike, the Church and commonwealth, human and Divine laws, have conspired to avoid hereditary diseases, forbidding such marriages as are any whit allied; and as Mercatus adviseth all families to
take such, si fieri possit quce maxime 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 6 00 years, a
transmigration of nations, to amend and purify their blood, as we alter seed upon
our land, and that there should be as it were an inundation of those northern Goths
and Vandals, and many such like people which came out of that continent of Scandia and Sarmatia (as some suppose) and over-ran, as a deluge, most part of Europe
and Africa, to alter for our good, our complexions, which were much defaced with
hereditary infirmities, 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 7writer observes), in the Isle of Maragnan, free from all hereditary
diseases, or other contagion, whereas without help of physic they liye commonly
120 years or more, as in the Orcades and many other places. Such are the common
effects of temperance and intemperance, but I will descend to particular, and show
by what means, and by whom especially, this infirmity is derived unto us.
Filii ex senibus nati, raro sunt firmi temperamenti, old men's children are seldom
of a good temperament, as Scoltzius supposeth, consult. 177, and therefore most apt
to this disease; and as 8Levinus Lemnius farther adds, old men beget most part
wayward, peevish, sad, melancholy sons, and seldom merry. He that begets a child
on a full stomach, will either have a sick child, or a crazed son (as 9Cardan thinks),
contradict. med. lib. 1. contradict. 18, or if the parents be sick, or have any great
pain of the head, or megrim, headache, (Hieronimus Wolfius'Odoth instance in a
child of Sebastian Castalio's); if a drunken man get a child, it will never likely have
a good brain, as Gellius argues, lib. 12. cap. 1. Ebrii gignunt Ebrios, one drunkard
begets another, saith' Plutarch, symp. lib. 1. quest. 5, whose sentence'2Lemnius
approves, 1. 1. c. 4. Alsarius Crutius, Gen. de qui sit med. cent. 3. fol. 182. Macrobius, lib. 1. Avicenna, lib. 3. Fen. 21. Tract 1. cap. 8, and Aristotle himself,
stvct. 2. prob. 4, foolish, drunken, or hair-brain women, most part bring forth children
like unto themselves, morosos et languidos, and so likewise he that lies with a men2 Lib. 10. observat. 15. 3 Maginus Geog. 4 Sepe Damianus a Goes de Scandia.  8 Lib. 4. c. 3. de
non eundem, sed similem producit effectum, et illeeso occult. nat. mir. Tetricos plerumque filios senes proparente transit, in nepotem.  5 Dial. praefix. geni- generant et tristes, rarios exhilarates.. Coitus
turis Leovitii. 6 Bodin. de rep. cap. de periodis reip. super repletionem pessimus, et flii qui tur gignuntur,
X Claudius Abaville, Capuchion, in his voyage to Ma- aut morbosi sunt, aut stolidi.  0 Dial. prrefix.
ragnan. 1614. cap. 45. Nemo fere aegrotus, sano oinnes Leovito.  D L. de ed. liberis.  12De occult. nat.
et robusto corpore, vivunt annos. 120, 140. sine Medi- mir. temulentce et stolidre mulieres liberos plerumque
cina. Idem Hector Boethius de insulis Orchad. et producunt sibi similes.




Mem. 1. Subs. 6.]             Causes of Melancholy.                           135
struous woman.    Intemperantia veneris, quam in nautis preesertim insectatur' Lemnius, qui uxores ineunt, nulla menstrui decursus ratione habitd nec observato interlunio, prcecipua causa est, noxia, pernitiosa, concubitum hiunc exitialem ideo, et pestiferum vocat.'4Rodoricus a Castro Lucitanus, detestantur ad unum omnes medici,
turn et quarta luna concepti, infeolices plerumque et amentes, deliri, stolidi, morbosi,
impuri, invalidi, tetra lue sordidi minima vitales, omnibus bonis corporis atque animi
destituti: ad laborem nati, si seniores, inquit Eustathius, ut Hercules, et alii. 5Judcei
maxime insectantur foedurn hunc, et immundum apud Christianos Concubitum, ut
illicitum abhorrent, et apud suos prohibent; et quod Christiani toties leprosi, amentes,
tot morbili, impetigines, alphi. psorce, cutis et faciei decolorationes, tam multi morbi
epidemici, acerboi, et venenosi sint, in hunc immundum concubitum rejiciunt, et crudeles in pignora vocant, qui quarta lund proJluente hdc mensium illuvie concubitum
hunc non perhorrescunt.   Damnavit olim divina Lex et morte mulctavit hujusmodi
homines, Lev. 18, 20, et inde nati, siqui deformes aut mutili, pater dilapidatus, quod
non contineret ab 16 immundd muliere. Gregorius Magnus, petenti Augustino nunquid
apud'7Britannos hujusmodi concubitum toleraret, severe prohibuit viris suis turn
misceri fwminas in consuetis 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 hard, be over-sorrowful, dull, heavy, dejected in mind,
perplexed in his thoughts, fearful, &c., C their children (saith'8Cardan subtil. lib. 18)
will be much subject to madness and melancholy; for if the spirits of the brain be
fusled, or misaffected by such means, at such a time, their children will be fusled in
the brain: they will be dull, heavy, timorous, discontented all their lives."  Some
are of opinion, and maintain that paradox or problem, that wise men beget commonly fools; Suidas gives instance in Aristarchus the Grammarian, duos reliquit
filios.Jristarchum et.Jristachorum, ambos stultos; and which'9 Erasmus urgeth in
his Moria, fools beget wise men.  Card. subt. 1. 12, gives this cause, Quoniam  spiritus sapientum  ob studium resolvuntur, et in cerebrum feruntur a corde: because
their natural spirits are resolved by study, and turned into animal; drawn from the
heart, and those other parts to the brain. Lemnius subscribes to that of Cardan, and
assigns this reason, Quod persolvant debitum  languide, et obscitanter, unde feetus (d
parentum generositate desciscit: they pay their debt (as Paul calls it) to their wives
remissly, by which means their children are weaklings, 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 0 Lemnius adds, 1. 4. c. 7, if she grieve overmuch, be disquieted, or by
any casualty be affrighted and terrified by some fearful object, heard or seen, she endangers her child, and spoils the temperature of it; for the strange imagination of a
woman works effectually upon her infant, that as Baptista Porta proves, Physiog.
celestis 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: 21 " 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 Nickell, born in the city'
of Brandeburg, 1551, 22` that went reeling and staggering all the days of his life, as
if he would fall to the ground, because his mother being great with child saw a
drunken man reeling in the street.  Such another I find in Martin Wenrichius, corn.
de ortu monstrorum, c. 17, I saw (saith he) at Wittenberg, in Germany, a citizen that
looked like a carcass; I asked him the cause, he replied,23 "His mother, when she
IsLib. 2. c. 8. de occult. nat. mir. Good Master 129. mer. Socrates' children were fools. Sabel.
Schoolmaster do not English this.  14 De nat. mul. 20 De occul. nat. mir. Pica morbus mulierum. 21 Baplib. 3. cap. 4.  15 Buxdorphius, c. 31. Synag. Jud. tista Porta, loco proed. Ex leporum intuitu plerique
Ezek. 18.  16 Drusius obs. lib. 3. cap. 20.  17 Beda. infantes edunt bifido superiors labello.  22 Quasi
Eccl. hist. lib. 1. c. 27. respons. 10. s1 Nam spiritus mox in terram collapsurus, per omne vitam incedebat
cerebri si tur male afficiantur, tales procreant, et cum mater gravia ebrium horinem sic incedentem
quales filerint affectus, tales filiorum: ex tristibus viderat.  23 Civem facie cadaverosa, qui dixit, &c.
tristes, ex jucundis jucundi nascuntur, &c.  19Fol.




136                           Causes of Melancholy.,                [Part. 1. Sec. 1.
bore him in her womb, saw a carcass by chance, and was so sore affrighted with it,
that ex eo foetus ei assimilatus, from a ghastly impression 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, 24" It is the greatest part of our felicity to be
well born, and it were happy for human kind, if only such parents as are sound of
body and mind should be suffered to marry." An husbandman will sow none but
the best and choicest seed upon his land, he will not rear a bull or a horse, except
he be right shapen in all parts, or permit him to cover a mare, except he be well
assured of his breed; we make choice of the best rams for our sheep, rear the
neatest kine, and keep the best dogs, Quanto id diligentius in procreandis liberis
observandum? And how careful then should we be in begetting of our children? In
former times some 25 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 2lHect.
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 the common good, lest the whole
nation should be injured or corrupted. A severe doom you will say, and not to be
used amongst Christians, yet more to be looked into than it is. For now by our
too much facility in this kind, in giving way for all to marry that will, too much
liberty and indulgence in tolerating all sorts, there is a vast confusion of hereditary
diseases, no family secure, no man almost free from some grievous infirmity or other,
when no choice is had, but still the eldest must marry, as so many stallions of the
race; or if rich, be they fools or dizzards, lame or maimed, unable, intemperate,
dissolute, exhaust through riot, as he said, 27jura hcereditario 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, peremptores; our fathers bad, and we
are like to be worse.
MEMB. II.
SUBSECT. I.-Bad Diet a cause.      Substance.  Quality of Meats.
ACCORDING to my proposed method, having opened hitherto these secondary
causes, which are inbred with us, 1 must now proceed to the outward and adventitious, which happen unto us after we are born. And those are either evident, remote, or inward, antecedent, and the nearest: continent causes some call them.,
These outward, remote, precedent causes are subdivided again into necessary and not
necessary. Necessary (because we cannot avoid them, but they will alter us, as
they are used, or abused) are those six non-natural things, so much spoken of
amongst physicians, which are principal causes of this disease. For almost in every
consultation, whereas they shall come to speak of the causes, the fault is found, and
this most part objected to the patient; Peccavit circa res sex non naturales: he hath
still 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, 2" he
24 Optimum bene nasci, maxima para fmelicitatis in prolem transmittitur, laborantes inter eos, ingenti
nostrae bene nasci; quamobrem preclere humano facta indagine, inventos, ne gens fieda contagione
generi consultuni videretur, si solis parentis bene lmderetur, ex iis nata, castraverunt, nulieres hujushabiti et sani, liberis operam darent.  25 Infantes modi procul a virorum consortio abiegarunt, quod si
infirmi priecipitio necati. Bohemus, lib. 3. c. 3. Apud harum aliqua concepisse inveniebatur, simul cum
Lacones olim. Lipsius, epist. 85. cent. ad Belgas, foetu nondum edito, defodiebatur viva.  27 EuphorDionysio Villerio, si quos aliqua membrorum parte mio Satyr.  28 Fecit omnia delicta quae fieri posinutiles notaverint, necari jubent.  26 Lib. 1. De sunt circa res sex non naturales, et e.e fuerunt causte
veterum Scotorum moribus. Morbo comitiali, de- extrinseca, exquibus postea ortue sunt obstructiones.
mentia, mania, lepra, &c. aut simila labe, quae facile




Mem. 2. Subs. 1.]             Causes of Melancholy.                          137
offended in all those six non-natural things, which were the outward causes, from
which came those inward obstructions; and so in the rest.
These six non-natural things are diet, retention and evacuation, which are more
material than the other because they make new matter, or else are conversant 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 29 Fernelius holds, " it hath such a power in begetting of
diseases, and yields the matter and sustenance 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,
melancholy and frequent other maladies arise."   Many physicians, I confess, have
written copious volumes of this one subject, of the nature and qualities of all manner
of meats; as namely, Galen, Isaac the Jew, Halyabbas, Avicenna, Mesue, also four
Arabians, Gordonius, Villanovanus, Wecker, Johannes Bruerinus, sitologia de Esculentis et Poculentis, Michael Savanarola, Tract 2. c. 8, Anthony Fumanellus, lib. de regimine senum, Curio in his comment on Schola Salerna, Godefridus Steckius arte med.,
Marcilius Cognatus, Ficinus, Ranzovius, Fonseca, Lessius, Magninus, regim. sanitatis,
Frietagius, Hugo Fridevallius, &c., besides many/other in 30English, and almost every
peculiar physician, discourseth at large of all peculiar meats in his chapter of melancholy: 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.]   eef, a strong and hearty meat (cold in the first degree, dry in the second,
saith Gal. 1. 3. c. 1. de alim.fac.) is condemned by him and all succeeding Authors,
to breed gross melancholy blood: good for such as are sound, and of a strong constitution, for labouring men if ordered aright, corned, young, of an ox (for all gelded
meats in every species are held best), or if old, 3' such as have been tired out with
labour, are preferred. Aubanus and Sabellicus commend Portugal beef to be the most
savoury, best and easiest of digestion; we commend ours: but all is rejected, and
unfit for such as lead a resty life, any ways inclined to Melancholy, or dry of complexion: Tales (Galen thinks) de facile melancholicis cegritudinibus capiuntur.
Pork.] Pork, of all meats, is most nutritive in his own nature, 32but altogether
unfit for such as live at ease, are any ways unsound of body or mind: too moist,
full of humours, and therefore noxia delicatis, saith Savanarola, ex earum usu ut
dubitetur 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 33Bruerinus, 7. 13. c. 19,
calling it a filthy beast, and rammish: and therefore supposeth it will breed rank and
filthy substance; yet kid, such as are young and tender, Isaac accepts, Bruerinus and
Galen, 1. 1. c. 1. de alimentorum facultatibus.
Hart.]  Hart and red deer 34hath an evil name: it yields gross nutriment: a strong
and great grained meat, next unto a horse. Which although some countries eat, as
Tartars, and they of China; yet 35Galen condemns. Young foals are as commonly
eaten in Spain as red deer, and to furnish their navies, about Malaga especially, oftenr
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
29 Path. 1. 1. c. 2. Maximam in gignendis morbis vim alia cogente causa.  s0Cogan, Eliot, Vauhan,
obtinet, pabulum, materiamque morbi suggerens: nam Vener.  1 Frietagius.  82 Isaac.  3 Non
pec ab adre, nec a perturbationibus, vel aliis evidenti- laudatur quia melancholicum prMebet alimentum.
bus causis morbi sunt, nisi consentiat corporis prtepa-.  Male alit cervina (inquit Frietagius) crassissinum
ratio, et humorum constitutio. Ut semel dicam, una et atribilarium suppeditat alimentum.  5aLib. de
gula est omnium morborum mater, etiamsi alius est subtiliss. dieta. Equina caro et asinina equinis danda
genitor. Ab hac morbi sponte ssep6 emanant, nulla est hominibus et asininis.
18                            IM2




138                           Causes of Melancholy.                [Part. 1. Sect. 2.
pleasant meat: in great esteem with us (for we have more parks in England than
there are in all Europe besides) in our solemn feasts.'Tis somewhat better hunted
than otherwise, and well prepared by cookery; but generally bad, and seldom to be
used.
Hare.]   Hare, a black meat, melancholy, and hard of digestion, it breeds incubus,
often eaten, and causeth fearful dreams, so doth all venison, and is condemned 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 per accidens, because of the good sport it makes, merry company and good discourse that
is commonly at the eating of it, and not otherwise to be understood.
Conies.]  36Conies 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, 37bowels, 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, Magninus, part. 3. cap. 17, Bruerinus, lib. 12, Savanarola,
Rub. 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): 38some except asses'
milk.  The rest, to such as are sound, is nutritive and good, especially for young
children, but because soon turned to corruption, 39not good for those that have unclean stomachs, are subject to headache, or have green wounds, stone, &c.    Of all
cheeses, I take that kind which we call 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 succi, &c.
Fowl.]   Amongst fowl, 40peacocks 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, Friezland, 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 putrefaciant stomachum, saith Isaac,
part. 5. de vol., their young ones are more tolerable, but young pigeons he quite disapproves.
Fishes.]  Rhasis and 4 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, ten6h, lamprey, crawfish (which Bright approves, cap. 6), and such as are
bred in muddy and standing waters, and have a taste of mud, as Franciscus Bonsuetus poetically defines, Lib. de aquatilibus.
"Nam pisces omnes, qui stagna, lacusque frequentant,  A "All fish, that standing pools, and lakes frequent,
Semper plus succi deterioris habent."     Do ever yield bad juice and nourishment."
Lampreys, Paulus Jovius, c. 34. de piscibus fluvial., highly magnifies, and saith,
None speak against them, but inepti et scrupulosi, some scrupulous persons; but
42 eels, c. 33, 4 he abhorreth in all places, at all times, all physicians 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.
43Tim. Bright excepts lobster and crab.   Messarius commends salmon, which Bruerinus contradicts, lib. 22. c. 17. Magninus rejects conger, sturgeon, turbot, mackarel,
skate.
Carp is a fish of which I know not what to determine.      Franciscus Bonsuetus
36Parum obsunt a. natura Leporum.  Bruerinus, theor. p. 2. Isaac, Bruer. lib. 15. cap. 30. et 31.
1. 13. cap. 25. pullorum tenera et optima.  97 Illauda- 41 Cap. 18. part.-3.  420Omni loco et omni tempore
bills succi nausearn provocant.  8 Piso. Altomar. medici detestantur anguillas prresertim circa solsti39 Curio. Frietagius, Magninus, part. 3. cap. 17. Mercu- tiurn. Daimnantur tu r sanis turn weris.  43 Cap. 6.
rialis, de affect. lib. 1. c. 10. excepts all milk meats in in his Tract of Melancholy.
Hypochondriacal Melancholy.  40 Wecker, Syntax.




Mem. 2. Subs. 1.]              Causes of Melancholy.                              139
accounts it a muddy fish.   Hippolitus Salvianus, in his Book de Piscium natura et
praeparatione, which was printed at Rome in folio, 1554, with most elegant pictures,
esteems carp no better than a slimy watery meat. Paulus Jovius on the other side,
disallowing tench, approves of it; so doth Dubravius in his Books of Fish-ponds.
Freitagius 44extols it for an excellent wholesome meat, and puts it amongst the fishes
of the best rank; and so do most of our country gentlemen, that store their ponds
almost with no other fish.   But this controversy is easily decided, in my judgment,
by Bruerinus, 1. 22. c. 13, The difference riseth from the site and nature of pools,
45 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 Rondoletius, Bellonius, Oribasius, lib. 7. cap. 22, Isaac, 1. 1, especially
Hippolitus Salvianus, who is instar omnium     solus, &c.   Howsoever they may be
wholesome and approved, much use of them is not good; P. Forestus, in his medicinal observations,46 relates, that Carthusian friars, whose living is most part fish,
are more subject to melancholy than any other order, and that he found by experience, being sometimes their physician ordinary at Delft, in Holland. He exemplifies
it with an instance of one Buscodnese, a Carthusian of a ruddy colour, and well
liking, that by solitary living, and fish-eating, became so 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. afect. 1. 3. c. 6, of all herbs condemns cabbage; and Isaac, lib. 2. c. 1..Animae gravitatem facit, it brings heaviness to the soul.
Some are of opinion that all raw herbs and salads breed melancholy blood, except
bugloss and lettuce. Crato, consil. 21. lib. 2, speaks against all herbs and worts,
except borage, bugloss, fennel, parsley, dill, balm, succory.  Magninus, regim. sanitatis, part. 3. cap. 31. Omnes herbce simpliciter male, via cibi; all herbs are simply
evil to feed on (as he thinks).  So did that scoffing cook in 47Plautus hold:
"Non ego ccenam condio ut alii coqui solent,  "Like other cooks I do not supper dress,
Qui mihi condita prata in patinis proferunt,  That put whole meadows into a platter,
Boves qui convivas faciunt, herbasque aggerunt."  And make no better of their guests than beeves,
With herbs and grass to feed them fatter."
Our Italians and Spaniards do make a whole dinner of herbs and salads (whicl
our said Plautus calls ccenas terrestras, Horace, ccenas sine sanguine), by which
means, as he follows it,
4 " Ilic homines tam brevem vitam colunt --  " Tleir lives, that eat such herbs, must needs be short,
Qui herbas hujusmodi in alvum suum congerunt,  And'tis a fearful thing for to report,
Formidolosum dictu, non esu modb,         That men should feed on such a kind of meat,
Quas herbas pecudes non edunt, homines edunt."  Which very juments would refuse to eat."
49They are windy, and not fit therefore to be eaten of all men raw, though qualified with oil, but in broths, or otherwise.  See more of these in every 50husbandman
and herbalist.
Roots.]   Roots, Etsi quorundam gentium opes sint, saith Bruerinus, the wealth of
some countries, and sole food, are windy and bad, or troublesome to the head: as
onions, garlic, scallions, turnips, carrots, radishes, parsnips: Crato, lib. 2. consil. 11,
disallows all roots, though  some approve of parsnips and potatoes.     5 Magninus is
of Crato's opinion, 53 r 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 improbos. Crato, consil. 21. lib. 1, utterly forbids all manner of fruits, as pears, apples, plums, cherries, strawberries, nuts,
medlars, serves, 8&c. Sanguinem inficiunt, saith Villanovanus, they infect the blood,
and putrefy it, Magninus holds, and must not therefore be taken vid cibi, aut quantitate magnd, not to make a meal of, or in any great quantity.    64Cardan makes that
440ptimn nutrit omnium judicio inter primm notae 50In Mizaldo de Horto, P. Crescent. Herbastein, &c.
pisces gustu praestanti.  4aNon est dubium, quin 5 Cap. 13. part. 3. Bright, in his Tract of Mel.
pro variorum situ, ac natura, magnas alimentorum  52Intellectum turbant, producunt insaniam.  OaAusortiantur differentias, alibi suaviores, alibi lutulen- divi (inquit Magnin.) quod si quis ex iis per annum
tiores.' Observat. 16. lib. 10.  47 Pseudolus continue comedat, in insaniam caderet. cap. 13. Imact. 3. seen. 2.  48Plautus, ibid.  49Quare rec- probi succi sunt. cap. 12.  54De rerum varietat.
tius valedutini sure quisque consulet, qui lapsus prio- In Fessa plerumque morbosi, quod fructus comedant
rum parentum memor, eas plane vel omiserit vel tor in die.
parce degustarit. Kersleius, cap. 4, de vero usu med.




140                         Causes of Melancholy.              [Part. 1. Sec. 2.
a cause of their continual sickness at Fessa in Africa, 44 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, 55Nicholas Piso in
his Practics, forbids all fruits, as windy, or to be sparingly eaten at least, and not
raw. Amongst other fruits, 56Bruerinus, 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 troublesome dreams.
And therefore, that which Pythagoras said to his scholars of old, may be for ever applied to melancholy men, J/ fabis 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 Arnoldus Villanovanus, and Frietagius prescribe, for eating, and dressing:
fruits, herbs, roots, pulse, &c.
Spices.]  Spices cause hot and head melancholy, and are for that cause forbidden
Dy our physicians to such men as are inclined to this malady, as pepper, ginger, cinnamon, cloves, mace, dates, &c. honey and sugar. 57Some except honey; to those
that are cold, it may be tolerable, but 58Dulcia 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, 1. 1. c. 21, highly commends salt; so doth
Codronchus in his tract, de sale Jibsynthii, Lemn. 1. 3. c. 9. de occult. nat. mir. yet
common experience finds salt, and salt-meats, to be great procurers of this disease.
And for that cause belike those Egyptian priests abstained from salt, even so much,
as in their bread, ut sine perturbatione anima esset, saith mine author, that their souls
might be free from perturbations.
Bread.] Bread that is made of baser grain, as peas, beans, oats, rye, or "5over-hard
baked, crusty, and black, is often spoken against, as causing melancholy juice and
wind. Joh. Mayor, in the first book of his History of Scotland, contends much for
the wholesomeness 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, Lib. 1. De cibis boni et mali succi,
more largely discoursing of corn and bread.
Wine.]  All black wines, over-hot, compound, strong thick drinks, as Muscadine,
Malmsey, Alicant, Rumney, 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 headmelancholy. For many times the drinking of wine alone causeth it. Arculanus,
c. 16. in 9. Rhasis, puts in 0wine 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 6 in one month's space were both melancholy by
drinking of wine, one did nought but sing, the other sigh. Galen, 1. de causis morb.
c. 3. Matthiolus on Dioscorides, and above all other Andreas Baehius, 1. 3. 18, 19,
20, have reckoned upon those inconveniences that come by wine: yet notwithstanding all this, to such as are cold, or sluggish melancholy, a cup of wine is good physic,
and so doth Mercurialis grant, consil. 25, in that case, if the temperature be cold, as
to most melancholy men it is, wine is much commended, if it be moderately used.
Cider, Perry.]  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.
65 Cap. de Mel.  W Lib. 11. c. 3.  57 Bright, quia gignit adustam. Schol. Sal.  60 Vinum turbic. 6. excepts honey.  a58 or. apud Scoltzium, dum.  61 Ex vini patentis bibitione, duo Alemani
onlsil. 186.  s Ne comedas crustam, choleram in uno mense melancholici facti sunt.




Mem. 2. Subs. 1.]               Causes of Melancholy.                             141
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 62consultation of his, for one that laboured of hypochondriacal melancholy,
discommends beer. So doth 63 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 64Germany.
-   "nil spissius illa'Nothing comes in so thick,
Dum bibitur, nil clarius est dum mingitur, unde   Nothing goes out so thin,
Constat, qubd multas faces in corpore linquat."   It mst needs follo then
The dregs are left within."
As that 65 old poet scoffed, calling it Stygiac monstrum conforme paludi, a monstrous
drink, like the river Styx. But let them say as they list, to such as are accustomed
unto it, " tis a most wholesome (so 06Polydor 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, Fuchsius 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 6used
about men inwardly or outwardly. They are good for many domestic uses, to wash
horses, water cattle, &c., or in time of necessity, but not otherwise. Some are of opinion, that such fat standing waters make the best beer, and that seething doth defecate
it, as 6SCardan holds, Lib. 13. subtil. " 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
69Jobertus 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, agricult. lib. 1. et lib. 4. c. 11. et c. 45. Pamphilius
Herilachus, 1. 4. de nat. aquarum, such waters are naught, not to be used, and by the
testimony of 70 Galen, " breed agues, dropsies, pleurisies, splenetic and melancholy passions, hurt the eyes, cause a bad temperature, and ill disposition of the whole body,
with bad colour." This Jobertus stiffly maintains, Paradox, lib. 1. part. 5, that it
causeth blear eyes, bad colour, and many loathsome diseases to such as use it: this
which they say, stands with good reason; for as geographers relate, the water of
Astracan breeds worms in such as drink it.    7Axius, 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 ducas,
L. Aubanus Rohemus refers that 72 struma or poke of the Bavarians and Styrians to the
nature of their waters, as 73 Munster doth that of Valesians in the Alps, and 74 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 5puddings stuffed with blood, or otherwise composed;
baked, meats, soused indurate meats, fried and broiled buttered meats; condite, powdered, and over-dried, 76all cakes, simnels, buns, cracknels made with butter, spice,
&c., fritters, pancakes pies, sausages, and those several sauces, sharp, or over-sweet,
62Hildesheim, spicel. fol. 273.  63Crassum gene- rem.  71 Mag. Nigritatem inducit si pecora biberat sanguinern.  64About Dantzic in Spruce, Ham- rint.  2 Aquae ex nivibus coactse strumosos faciunt.
burgh, Leipsic.  65 Henricus Abrincensis.  66Po- 73 Cosmog. 1. 3. cap. 36'.  74 Method. hist. cap. 5.
tus turn saluhris tur jucundus, 1. 1.  67 Galen, 1. 1. Balbutiunt Labdoni in Aquitania ob aquas, atque hi
de san. tuend. Cavendae sunt aquae que ex stagnis morbi ab acquis in corpora derivantur.  17Edulia
hauriuntur, et quae tUrbidte and male olentes, &c. ex sanguine et suffocato parta. Hildesheim.  76 Cu68lnnoxium reddit et bene olentum.  6 Contendit pedia vero, placentae, bellaria, commentaque alia cuhWec vitia coctione non emendari.  0 Lib. de boni- riosa pistorum et coquorum, gustui servientium concitate aquas, hydropem auget, febres putridas, splenem, liant morbos turn corpori turn animo insanibiles. Philo
tusses, nocet oculis, malum habitum corporis et colo- Judeeus, lib. de victimis. P. Jov. vita ejus.




142                            Causes of Melancholy.                 [Part. 1. Sec. 2
of which scientia popine, as Seneca calls it, hath served those 77Apician tricks, and
perfumed dishes, which Adrian the sixth Pope so much admired in the accounts of
his predecessor Leo decimus; and which prodigious riot and prodigality have invented in this age.  These do generally engender gross humours, fill the stomach
with crudities, and all those inward parts with obstructions. Montanus, consil. 22,
gives instance, in a melancholy Jew, that by eating such tart sauces, made dishes,
and salt meats, with which he was overmuch delighted, became melancholy, and was
evil affected. Such examples are familiar and common.
SUBSECT. II. —Quantity of 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, 7intemperance, overmuch, or overlittle taking
of it.  A true saying it is, Plures crapula quam gladius.  This gluttony kills more
than the sword, this omnivorantia et homicida gula, this all-devouring and murdering
gut. And that of 79Pliny is truer, " Simple diet is the best; heaping up of several
meats is pernicious, and sauces worse; many dishes bring many diseases."    "~Avicen
cries out, " That nothing is worse than to feed on many dishes, or to protract the
time of meats longer than ordinary; from thence proceed our infirmities, and'tis the
fountain of all diseases, which arise out of the repugnancy of gross humours."
Thence, saith 81Fernelius, come crudities, wind, oppilations, cacochymia. plethora,
cachexia, bradiopepsia, 2H8inc subitce mortes, atque intestata senectus, sudden death,
&c., and what not.
As a lamp is choked with a multitude of oil, or a little fire with overmuch wood
quite extinguished, so is the natural heat with immoderate eating, strangled 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. S3Mercurialis will have it a peculiar cause of this private disease; Solenander, consil. 5.
sect. 3, illustrates this of Mercurialis, with an example of one so melancholy, ab
intempestivis commessationibus, unseasonable feasting.  84 Crato confirms as much, in
that often cited Counsel, 21. lib. 2, putting superfluous eating for a main cause. But
what need I seek farther for proofs? Hear 5 Hippocrates himself, Lib. 2. Aphor. 10,
i" 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, which apparently follows surfeiting and drunkenness,
see how we luxuriate and rage in this kind; read what Johannes Stuckius hath
written lately of this subject, in his great volume De.Jntiquorum Conviviis, and of
our present age; Quam s6portentosae cwne, prodigious suppers, 87Qui dun     invitant
ad coenam efferunt ad sepulchrum, what Fagos, Epicures, Apetios, Heliogables, our
times afford? Lucullus5 ghost walks still, and every man desires to sup in Apollo;
AEsop's costly dish is ordinarily served up.  S.Magis ilta juvant, quce pluris emuntur.  The dearest cates are best, and Otis an ordinary thingto bestow twenty or
thirty pounds on a dish, some thousand crowns upon a dinner: "SMully-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 0~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 pleaseth but what is dear. And if we be 91witty in anything, it is ad gulam: If we study at all, it is erudite luxu, to please the palate, and
77As lettuce steeped in wine, birds fed with fennel titas nimia.  8sImpura corpora quanto magis
and sugar, as a Pope's concubine used in Avignon. nutris, tanto magis laedis: putrefacit enim alimentum
Stephan.    78 Animae negotium illa facessit, et de vitiosus humor.  s8 Vid. Goclen. de portentosis
templo Dii immundum stabulum facit. Peletius, 10. c. ccenis, &c. puteani Cor.  87 Amb. lib. de Jeju.
9 Lib. 11. c. 52. Homini cibus utilissimus simplex, acer- cap. 14. "They who invite us to a supper, only convatio cirborum pestifera, et condimenta perniciosa, duct us to our tomb."  88 Juvenal. "The highestmultos morbos multa fercula ferunt.  8031. Dec. priced dishes afford the greatest gratification."
2. c. Nihil deterius quam si tempus justo longius 8sGuiccardin.  80 Na. qusst. 4. ca. ult. fastidio est
comedendo protrahatur, etvaria ciborum genera con- lumen gratuitum, dolet quod sole, quod spiriturn
jungantur: inde morborum scaturigo, quae ex repug- emere non possimus, qubd hic aer non emptus ex
nantia humorum oritur. 81 Path. I. 1. c. 14.' 8Juv. facili, &c. adeo nihil placet, nisi quod carum est.
Sat. 5.  83 Nimia repletio ciborum facit melancho- 91 Ingeniosi ad Gulam.
licum.   84 Comestio superflua cibi, et potus quan



Mem. 2. Subs. 2.]                Diet, a Cause.                              143
to satisfy the gut. "4 A cook of old was a base knave (as 2Livy complains), but now
a great man in request; cookery is become an art, a noble science: cooks are gentlemen:" Venter Deus: They wear " their brains in their bellies, and their guts in
their heads," as 93Agrippa taxed some parasites of his time, rushing on their own
destruction, as if a man should run upon the point of a sword, usque dum rumpantur
comedunt, " They eat till they burst:" 94Al1 day, all night, let the physician say
what he will, imminent danger, and feral diseases are now ready to seize upon them,
that will eat till they vomit, Edunt ut vomant, vomut ut edant, saith Seneca; which
Dion relates of Vitellius, Solo transitu ciborum nutriri judicatus: His meat did
pass through and away, or till they burst again.  95Strage animantium ventrem onerant, and rake over all the world, as so many 96slaves, belly-gods, and land-serpents,
Et totus orbis ventri nimis angustus, the whole world cannot satisfy their appetite.
974 Sea, land, rivers, lakes, &c., may not give content to their raging guts."  To
make up the mess, what immoderate drinking in every place? Senem potum pota
trahebat 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 Offellius Bibulus, that famous Roman
parasite, Qui dum vixit, aut bibit aut minxit; as so many casks to hold wine, yea
worse than a cask, that mars wine, and itself is not marred by it, yet these are brave
men, Silenus Ebrius was no braver.  Et quae fuerunt vitia, mores sunt: jtis now the
fashion of our times, an honour: JYunc verb res ista eb 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 off finest, no disparagement 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 9sPoet. ~Edipol facinus improbum, one urged, the other
replied,.At jam alii fecere idem, erit illi illa 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 dulcedine affectant, saith Pliny; lib. 14. cap. 12.  Ut magna pars non aliud
vitae premium 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 coffeehouses, which much resemble our taverns; they will labour hard all day long to be
drunk at night, and spend totius anni labores, as St. Ambrose adds, in a tippling
feast; convert day into night, as Seneca taxes some in his times, Pervertunt officia
anoctis et lucis; when we rise, they commonly go to bed, like our antipodes,
"Nosque ubi primus equis oriens afflavit anhelis,
Illis sera rubens ascendit lumina vesper."
So did Petronius in Tacitus, Heliogabalus in Lampridius.
99 —" Noctes vigilibat ad ipsum        ---    "He drank the night away
Mane, diem totum.stertebat." —-       Till rising dawn, then snored out all the day."
Snymdiris the Sybarite never saw the sun rise or set so much as once in twenty
years. Verres, against whom Tully so much inveighs, in winter he never was extra
tectum vix extra lectum, never almost out of bed, t00 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 lapithae 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 1" 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 drink afresh."  They make laws, insanas
leges, contra bibendi fallacias, and 3 brag of it when they have done, crowning that
9 Olim vile mancipium, nunc in omni sstimatione, de miser. curial.  99 Plautus.  99 Hor. lib. 1.
nunc ars haberi ctepta, &c. 93 Epist. 28.1.7. Quorum Sat. 3.  io0 Diei brevitas conviviis, noctis longiin ventre ingenium, in patinis, &c.  94In lucem tudo stupris conterebratur.  I Et quo plus capiant,
caenat. Sertorius.  95 Seneca.  9 Mancipia irritamenta excogitantur.  2 Fores portantur ut ad
gulhe, dapes non sapore sed sumptu aestimantes. convivium reportentur, replexi ut exhauriant, et exSeneca, consol. ad Helvidium. 97 Sevientia guttura hauriri utbibant. Ambros.  8 Ingentia vasa velut
satiare non possunt fluvii et maria, AEneas Sylvius, ad ostentationem, &c.




144                                Diet, a Cause.                   [Part. 1. Sect. 2.
man that is soonest gone, as their drunken predecessors have done,-       4quid ego
video? Ps.      Cum corond Pseudolum ebrium tuum ---. And when they are dead.
will have a can of wine with 5Maron's old woman to be engraven on their tombs.
So they triumph in villany, and justify their wickedness; with Rabelais, that French
Lucian, drunkenness is better for the body than physic, because there be more old
drunkards than old physicians. Many such frothy arguments they have,6 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 7 Ignatius proves
out of some old coins). So do many great men still, as 8 Heresbachius observes.
When a prince drinks till his eyes stare, like Bitias in the Poet,
| ——;-   -  " a thirsty soul;
(9  ------     ille impiger hausit     He took challenge and embrac'd the bowl:
Spumantem vino pateram.")             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 10 bishop himself (if he belie them not) with his chaplain will stand. by
and do as much," 0 dignumi principe hIaustum, twas done like a prince.         " Our
Dutchmen invite all comers with a pail and a dish," Velut infundibula integras obbas
exhauriunt, et in monstrosis poculis, ipsi monstrosi monstrosius epotant, " making
barrels of their bellies."  Incredibile dictu, as none of their own countrymen conplains: 2 Quantum liquoris immodestissima gens capiat, &c. " How they love a man
that will be drunk, crown him and honour him for it," hate him that will not pledge
him, stab him, kill him: a most intolerable offence, and not to be forgiven.  13" He
is a mortal enemy that will not drink with him," as Munster relates of the Saxons.
So in Poland, he is the best servitor, and the honestest fellow, saith Alexander Gaguinus, 14; that drinketh most healths to the honour of his master, he shall be
rewarded as a good servant, and held the bravest fellow that carries his liquor best,"
when a brewer's horse will bear much more than any sturdy drinker, yet for his
noble exploits in this kind, he shall be accounted a most valiant man, for'5 Tam inter
epulas fortis vir esse potest 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 pervert the good temperature of their
bodies, stifle their wits, strangle nature, and degenerate into beasts.
Some again are in the other extreme, and draw this mischief on their heads by
too ceremonious and strict diet, being over-precise, cockney-like, and curious in their
observation of meats, times, as that.Medicina statica prescribes, just so many ounces
at dinner, which Lessius enjoins, so much at supper, not a little more, nor a little
less, of such meat, and at such hours; a diet-drink in the morning, cock-broth, Chinabroth, 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 l6Guianerius, and
waking anights, as many Moors and Turks in these our times do. " Anchorites,
monks, and the rest of that superstitious rank (as the same Guianerius witnesseth,
that he hath often seen to have happened in his time) through immoderate fasting,
have been frequently mad."    Of such men belike Hippocrates speaks, 1 Aphor. 5,
when as he saith,'7" they more offend in too sparing diet, and are worse damnified,
than they that feed liberally, and are ready to surfeit.
4 Plautus.  5 Lib. 3. Anthol. c. 20.  6 Gratiam  contra qui non vult, et ceede et fustibus expiant.
conciliant potando.  7 Notis ad Cesares.  8 Lib. de 13 Qui potare recusat, hostis habetur, et crede nonnuneducandis principum liberis.  9 Virg. E. 1. l Idem quam res expiatur.  14 Qui melius bibit pro salute
strenui potatoris Episcopi Sacellanus, cum ingentem  domini, melior habetur minister.  5 Grnec. Poeta
pateram exhaurit princeps. n1 Bohemus in Saxonia. apud Stoheumn, ser. 18.  le Qui de die jejunant, et
Adeo imnoderate et immodeste ab ipsis bibitur, ut in nocte vigilant, facile cadunt in melancholiam; et qui
compotationibus suis non cyathis soluin et cantharis naturie modum excedunt, c. 5. tract. 15. c. 2. Longa
sat infundere possint, sed impletum mulctrale appo- famis tolerantia, ut iis svepe accidit qui tanto cum
nant, et scutella injecta hortantur quemlibet ad libitum fervore Deo servire cupiunt per jejunium, quod mapotare.    12 Dictu incredibile, quantum hujusce niaci efficiantur, ipse vidi ssepe.  171n tenui victu
liquorice immodesta gens capiat, plus potantem ami- aegri delinquunt, ex quo fit ut majori afficiantur detricissimum habent, at eerto coronant, inimicissimum 8 mento, majorque fit error tenui quam pleniore victu;




Mem. 2. Subs. 3.]                Causes of Melancholy.                              145
SUBSECT. III.-Custom      of Diet,  Delight, Jppetite, Necessity, how    they cause or
hinder.
No rule is so general, which admits not some exception; to this, therefore, which
hath been hitherto said, (for I shall otherwise put most men out of commons,) and
those inconveniences which proceed from the substance of meats, an intemperate or
unseasonable use of them, custom somewhat detracts and qualifies, according to that
of Hippocrates, 2 Aphoris. 50. 18" 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 20doth alter nature itself, and to such as are used to them it
makes bad meats wholesome, and unseasonable times to cause no disorder. Cider
and perry are windy drinks, so are all fruits windy in themselves, cold most part,
yet in some shires of 21 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 22milk, and it agrees well with them:
which to a stranger will cause much grievance.      In Wales, lacticiniis vescuntur, as
Humphrey Llwyd confesseth, a Cambro-Briton himself, in his elegant epistle to
Abraham Ortelius, they live most on white meats: in Holland on fish, roots, 23butter;
and so at this day in Greece, as 24Bellonius observes, they had much rather feed on
fish than flesh.  With us, Jkaxima pars victus in came consistit, we feed on flesh
most part, saith 25Polydor Virgil, 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 26 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
stercoribus vescentes viverimus, how we could eat such kind of meats: so much
differed his countrymen from ours in diet, that as mine 27author infers, si quis illorum
victum apud nos cemulari vellet; if any man should so feed with us, it would be all
one to nourish, as Cicuta, Aconitum, or Hellebore itself.      At this day in China the
common people live in a manner altogether on roots and herbs, and to the wealthiest,
horse, ass, mule, dogs, cat-flesh, is as delightsome as the rest, so 28 Mat. Riccius the
Jesuit relates, who lived many years amongst them. The Tartars eat raw meat,
and most commonly 2 horse-flesh, drink milk and blood, as the Nomades of old. Et
lac concretum cum sanguine potat equino.      They scoff at our Europeans for eating
bread, which they call tops of weeds, and horse meat, not fit for men; and yet Scaliger accounts them a sound and witty nation, living a hundred years; even in the
civilest country of them they do thus, as Benedict the Jesuit observed in his travels,
from  the great Mogul's Court by land to Pekin, which Riccius contends to be the
same with Cambulu in Cataia. In Scandia their bread is usually dried fish, and so
likewise in the Shetland Isles; and their other fare, as in Iceland, saith 30Dithmarus
Bleskenius, butter, 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 3" salt sea-water all
their lives, eat 3raw meat, grass, and that with delight.   With some, fish, serpents,
spiders: and in divers places they 33eat man's flesh, raw and roasted, even the Emperor   4Montezuma himself.     In some coasts, again, "one tree yields them cocoa18 Quae longo tempore consueta sunt, etiamsi dete- apud nos longe frequentior usus, complures quippe de
riora, minus in assuetis molestare solent.  19 Qui vulgo reperias nulla alia re vel tenuitatis, vel relimedice vivit, misere vivit.  20 Consuetudo altera gionis causa vescentes. Equus, Mulus, Asellus, &c.
natura.    21 Herefordshire, Gloucestershire, Wor- requ6 fere vescuntur ac pabula omnia, Mat. Riccius,
cestershire.    22Leo Afer. 1. 1. solo camelorum  lib. 5. cap. 12.  29Tartari mulis, equis vescuntur
lacte contenti, nil prreterea deliciarum  ambiunt. et crudis carnibus, et fruges contemnunt, dicentes,
23 Flandri vinum butyro dilutum bibunt (nauseo refe- hoc jumentorum pabulum et bonum, non hominum.
rens) ubique butyrum inter omnia fercula et bellaria s Islandiae descriptione victus corum butyro, lacte,
locum obtinet. Steph. prefat. Herod.  24Delec- caseo consistit: pisces loco panis habent, potus aqua,
tantur Graeci piscibus magis quam carnibus.  2 Lib. aut serum, sic vivunt sine medicina multa ad annos
1. hist. Ang.  26 P. Jovius descript. Britonum. They 200.  31 Laet. occident. Ind. descrip. lib. 11. cap. 10.
sit, eat and drink all day at dinner in Iceland, Mus- Aquam marinam bibere sueti absque noxa.  32Dacovy, and those northern parts.  27 Suidas, vict. vies 2. voyage.  33 Patagones.  s4Benzo et
Herod. nihilo cum eo melius quam si quis Cicutam, Fer. Cortesius, lib. novus orbis inscrip.  35 LinsAconitum, &c.     28Expedit. in Sinas, lib. 1. c. 3. coften, c. 56. Palmse instar totius orbis arboribus
hor+ensium herbarum et olerum, apud Sinas quam  longe prrestantiori
19                                 N




146                    Retention and Evacuation, Causes.         [Part. 1. Sec. 2.
nuts, meat and drink, fire, fuel, apparel; with his leaves, oil, vinegar, cover for
houses, &c., and yet these men going naked, feeding coarse, live commonly a hundred years, are seldom or never sick; all which diet our physicians forbid. In Westphalia they feed most part on fat meats and wourts, knuckle deep, and call it 3Gcerebrum lovis: in the Low Countries with roots, in Italy frogs and snails are used. The
Turks, saith Busbequius, delight most in fried meats. In Muscovy, garlic and onions
are ordinary meat and sauce, which would be pernicious to such as are unaccustomed
to them, delightsome to others; and all is 37 because they have been brought up unto't. Husbandmen, and suich as labour, can eat fat bacon, salt gross meat, hard cheese,
&c., (  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
offended,38 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. 39Peregrina, etsi suavia,
solent vescentibus perturbationes insignes adferre, strange meats, though pleasant,
cause notable alterations and distempers.  On the other side, use or custom mitigates or makes all good again. Mithridates by often use, which Pliny wonders at,
was able to drink poison; and a maid, as Curtius records, sent to Alexander from
K. Porus, was brought up with poison from her infancy. The Turks, saith Bellonius, lib. 3. c. 15, eat opium familiarly, a drachm at once, which we dare not take in
grains. 40Garcius ab Horto writes of one whom he saw at Goa in the East Indies,
that took ten drachms of opium  in three days; and yet consulto loquebatur, spake
understandingly, so much can custom    do. 4'Theophrastus speaks of a shepherd
that could eat hellebore in substance. And therefore Cardan concludes out of Galen,
Consuetudinem utcunque ferendam, nisi valde malam. Custom is howsoever to be
kept, except it be extremely bad: he adviseth all men to keep their old customs, and
that by the authority of 2Hippocrates himself, Dandum aliquid tempori, ctati, regioni, consuetudini, and therefore to 43 continue as they began, be it diet, bath, exercise, &c., or whatsoever else.
Another exception is delight, or appetite, to such and such meats: though they
be hard of digestion, melancholy; yet as Fuchsius excepts, cap. 6. lib. 2. Instit. sect. 2,
44 " The stomach doth readily 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, Aphoris. 2. 38. Some cannot endure cheese, out of a secret
antipathy; or to see a roasted duck, which to others is a 45delightsome meat.
The last exception is necessity, poverty, want, hunger, which drives men many
times to do that which otherwise they are loth, cannot endure, and thankfully to
accept of it: as beverage in ships, and in sieges of great cities, to feed on dogs, cats,
rats, and men themselves.  Three outlaws in 4IHector Boethius, being driven to their
shifts, did eat raw flesh, and flesh of such fowl as they could catch, in one of the
Hebrides for some few months. These things do mitigate or disannul that which
hath been said of melancholy meats, and make it more tolerable; but to such as are
wealthy, live plenteously, at ease, may take their choice, and refrain if they will,
these viands are to be forborne, if they be inclined to, or suspect melancholy, as
they tender their healths: Otherwise if they be intemperate, or disordered in their
diet, at their peril be it.  Qui monet amat,.ive et cave.
Ile who advises is your friend
Farewell, and to your health attend.
SUBSECT. IV.-Retention and Evacuation a cause, and how.
OF retention and evacuation, there be divers kinds, which are either concomitant,
assisting, or sole causes many times of melancholy.  47Galen reduceth defect and
abundance to this head; others 48 All that is separated, or remains."
Lips. epist.  37Teneris assuescere multum. perseveret.  44 Qui cum voluptate assumuntur.cibi,
s Repentinme mutationes noxam pariunt. Hippocrat. ventriculus avidius complectitur, expeditiusque conAphorism. 21. Epist. 6. sect. 3.  Bruerinus, lib. 1. coquit, et qume displicent aversatur.  45 Nothing
cap. 23.   Simpl. med. c. 4. 1. 1.  41 Heurnius, against a good stomach, as the saying is.  46 Lib. 7.
I. 3. c. 19. prax. med.  41 Aphoris. 17.  4 In Hist. Scot.  47 30. artis.  48 Que excernuntur ant
tlubiis consuetudinem sequatur adolescens, et inceptis subsistunt.




Mem. 2. Subs. 4.]        Retention and Evacuation, Causes.                      147
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.  49Celsus, lib. 1. cap. 3, saith, " It produceth inflammation of the head, dulness, cloudiness, headache," &c.  Prosper Calenus, lib. de atr4
bile, will have it distemper not the organ only, 50" 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 51 Skenkius's Medicinal Observations. A young merchant going to Nordeling
fair in Germany, for ten days' space never went to stool; at his return he was
52grievously melancholy, thinking 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 53 costiveness alone to be the
cause, and thereupon gave him a clyster, by which he was'speedily recovered.
Trincavellius, consult. 35. lib. 1, saith as much of a melancholy lawyer, to whom
he administered physic, and Rodericus a Fonseca, consult. 85. tom. 2, 4 of a patient
of his, that for eight days was bound, and therefore melancholy affected.     Other
retentions and evacuations there are, not simply necessary, but at some times; as
Fernelius accounts them, Path. lib. 1. cap. 15, as suppression of haemorrhoids,
monthly issues in women, bleeding at nose, immoderate or no use at all of Venus:
or any other ordinary issues.
55Detention of haemorrhoids, or monthly issues, Villanovanus Breviar. lib. 1. cap.
18. Arculanus, cap. 16. in 9. Rhasis, Vittorius Faventinus, pract. mag. Tract. 2. cap.
15. Bruel, &c. put for ordinary causes. Fuchsius, 1. 2. sect. 5. c. 30, goes farther,
and saith, 561 That many men unseasonably cured of the hemorrhoids have been
corrupted with melancholy, seeking to avoid Scylla, they fall into Charybdis. Galen,
1. de hum. commen. 3. ad text. 26, illustrates this by an example of Lucius Martius,
whom he cured of madness, contracted by this means: And 67 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 58 Villanovanus urgeth: And "9 Fuchsius,
lib. 2. sect. 5. cap. 33, stiffly maintains, 4 That without great danger, such an issue
may not be stayed."
Venus omitted produceth like effects.  Mathiolus, epist. 5. 1. penult., 60 4 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. 1. 6. c. 37, speaks
of some, 61" That if they do not use carnal copulation, are continually troubled
with heaviness and headache; and some in the same case by intermission of it.'"
Not use of it hurts many, Arculanus, c. 6. in 9. Rhasis, et MJagninus, part. 3. cap. 5,
think, because it 62" sends up poisoned 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, 3Priapismus, Satyriasis, &c. Haliabbas,
5. Theor. c. 36, reckons up this and many other diseases. Villanovanus Breviar. 1. 1.
c. 18, saith, " He knew 64many monks and widows grievously troubled with melancholy, and that from this sole cause. 65Ludovicus Mercatus, 1. 2. de mulierum  affect.
cap. 4, and Rodericus a Castro, de morbis mulier. 1. 2. c. 3, treat largely of this subject, and will have it produce a peculiar kind of melancholy in stale maids, nuns,
and widows, Ob suppressionem mensium et venerem omissam, timida, mcest,e anxice,
verecundae, suspiciosce, languentes, consilii inopes, cum summa vitce et rerum  meliorum desperatione, &c., they are melancholy in the highest degree, and all for want
49Ex ventre suppresso, inflammationes, capitis do- coitu abstinentes, turpidos, pigrosque factos;. nonnullores, caligines crescunt.  60 Excrementa retenta los etiam melancholicos, pryeter modum moestos, timimentis agitationem parere solent.  51 Cap. de Mel. dosque.  cl Nonnulli nisi coeant assidue capitis
62 Tam delirus, ut vix se hominem agnosceret., Al- gravitate infestantur. Dicit se novisse quosdam tristes
vus astrictus causa.  54 Per octo dies alvum siccum et ita factos ex intermissione Veneris,  65 apores
habet, et nihil reddit.  5 Sive per nares, sive hme- venenatos mittit sperma ad cor et cerebrum. Sperma
morrhoides.  s6 Multi intempestive ab haemorrhoidi- plus diu retentum, transit in venenum.  63 Graves
bus curati, melancholia corrupti sunt. Incidit in Scyl- producit corporis et animi segritudines.  64 Ex sperlam, &c.   67 Lib. 1. de Mania.  Bs Breviar. 1.7. mate supra modum retento monachos et viduas mec. 18.    59Non sine magno incommodo ejus, cui lancholicos stepe fieri vidi.  65Melancholia orta.
sanguis A naribus promanat, noxii sanguinis vacuatio vasis seminariis in utero.
2mpediri potest.  W'Novi quosdam prae pudore a




148                     Retention and Evacuation, Causes.            [Part. 1. Sec. 2.
of husbands.    Elianus Montatus, cap. 37. de melanchol., confirms as much out of
Galen; so doth Wierus, Christoferus 2 Vega de art. med. lib. 3. c. 14, relates many
such examples of men and women, that he had seen so melancholy. Felix Plater
in the first book of his Observations, 66" tells a story of an ancient gentleman in
Alsatia, that married 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." 67 Bernardus Paternus, a physician, saith, " He knew a good honest godly priest, that because he would
neither willingly marry, nor make use of the stews, fell into grievous melancholy
fits." Hildesheim, spicel. 2, hath such another example of an Italian melancholy
priest, in a consultation had.nno 1580. Jason Pratensis gives instance in a married
man, that from his wife's death abstaining, 68" after marriage, became exceedingly melancholy," Rodericus a Fonseca 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 Florentinus.
Intemperate Venus is all but as bad in the other extreme. Galen, 1. 6. de morbis popular. sect. 5. text. 26, reckons up melancholy amongst those diseases which are 69 exasperated by venery:" so doth Avicenna, 2, 3, c. 11. Oribasius, loc. citat.. Ficinus,
lib. 2. de sanitate tuendd.  Marsilius Cognatus, Montaltus, cap. 27.     Guianerius,
Tract. 3. cap. 2.  Magninus, cap. 5. part. 3 70 gives the reason, because 71^ it infrigidates and dries up the body, consumes the spirits; and would therefore have all
such as are cold and dry to take heed of and to avoid it as a mortal enemy."    Jacchinus in 9 Rhasis, cap. 15, ascribes the same cause, and instanceth in a patient of
his, that married a young wife in a hot summer, 72 " and so dried himself with chamber-work, that he became in short space from melancholy, mad:" he cured him by
moistening remedies. The like example I find in Lalius a Fonte Eugubinus, consult.
129, of a gentleman of Venice, that upon the same occasion was first melancholy,
afterwards mad. Read in him the story at large.
Any other evacuation stopped will cause it, as well as these above named, be it
bile, 73ulcer, issue, &c.  Hercules de Saxonia, lib. 1. c. 16, and Gordonius, verify
this out of their experience. They saw one wounded in the head who as long as
the sore was open, Lucida habuit mentis intervalla, was well; but when it was
stopped, Rediit melancholia, his melancholy fit seized on him again.
Artificial evacuations are much like in effect, as hot houses, baths, blood-letting,
purging, unseasonably and immoderately used.     74Baths dry too much, if used in excess, be they natural or artificial, and offend extreme hot, or cold; 75 one dries, the
other refrigerates overmuch. Montanus, consil. 137, saith, they over-heat the liver.
Joh. Struthius, Stigmat. artis. 1. 4. c. 9, contends, 76 that if one stay longer than ordinary at the bath, go in too oft, or at unseasonable times, he putrefies the humours
in his body."   To this purpose writes Magninus, 1. 3. c. 5. Guianerius, Tract. 15.
c. 21, utterly disallows all hot baths in melancholy adust. 77 " I saw (saith he) a man
that laboured of the gout, who to be freed of this 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.
Phlebotomy.] Phlebotomy, many times neglected, may do much harm to the body,
when there is a manifest redundance of bad humours, and melancholy blood; and
when these humours heat and boil, if this be not used in time, the parties affected,
R6Nobilis senex Alsatus juvenem uxorem duxit, at corpus, spiritus consumit, &c. caveant ab hoc sicci, veille colico dolore, et multis rnorbis correptus, non po- lut inimico mortali.  72 Ita exsiccatls ut o melanchotuit prmstare officium mariti, vix inito matrimonio lico statim fuerit insanus, ab humectantibus curatus.
aegrotus. Ilia in horrendum furorum incidit, ob Ve- 73 Ex cauterio et ulcere exsiccato.  74 Gord. c. 10.
nerem cohibitam ut omnium earn invisentium con- lib. 1. Discommends cold baths as noxious.  70 Sicgressum, voce, vultu, gestu expeteret, et quum non cum reddunt corpus.  76 Si quis longius moretur
consentirent, molossos Anglicanos magno expetiitcla- in iis, aut nimis frequenter, aut importune utatur,
more.    67 Vidi sacerdotem optimum et pium, qui humores putrefacit.  77 Ego anno superiore, quenquod nollet uti Venere, in melancholica symptomata dam guttosun vidi adustum, qui ut liberaretur de gutincidit.  s6 Ob abstinentiam a concubitu incidit in ta, ad balnea accessit, et de gutta liberatus, maniacus
melancholiam.     6 Quae a coitu exacerbantur. factus est,
7o Superstuum coitum causam ponunt.  71 Exsiccat




Mem. 2. Subs. 5.]                 Bad czir, a Cause.                                149
so inflamed, are in great danger to be mad; but if it be unadvisedly, importunely,
immoderately used, it doth as much harm by refrigerating the body, dulling the
spirits, and consuming them: as Joh. 7S Curio in his 10th chapter well reprehends, such
kind of letting blood doth more hurt than good: 79" The humours rage much more
than they did before, and is so far from avoiding melancholy, that it increaseth it, and
weakeneth the sight."    "0Prosper Calenus observes as much of all phlebotomy, except
they keep a very good diet after it; yea, and as 8' Leonartis Jacchinus speaks out of
his own experience, 824 The blood is much blacker to many men after their letting
of blood than it was at first."   Forthis cause belike Salust. Salvinianus, 1. 2. c. 1,
will admit or hear of no blood-letting at all in this disease, except it be manifest it
proceed from blood: he was (it appears) by his own words in that place, master of
an hospital of mad men, 3" and found by long experience, that this kind of evacuation, either in head, arm, or any other part, did more harm than good." To this
opinion of his, s4Felix Plater is quite opposite, " though some wink at, disallow and
quite contradict all phlebotomy in melancholy, 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, which now we dare scarce take in ounces: sed
viderint medici;"' great books are written of this subject.
Purging upward and downward, in abundance of bad humours omitted, may be
for the worst; so likewise as in the precedent, if overmuch, too frequent or violent,
it S5weakeneth their strength, saith Fuchsius, 1. 2. sect. 2 c. 17, or if they be strong
or able to endure physic, yet it brings them to an ill habit, they make their bodies
no better than apothecaries' shops, this and such like infirmities must needs follow
SUBSECT. V.-Bad Jlir, a cause of Melancholy.
AIR is a cause of great moment, in producing this, or any other disease, being that
it is still taken into our bodies by respiration, and our more inner parts.   86" If it be
impure and foggy, it dejects the spirits, and causeth diseases by infection of the
heart," as Paulus hath it, lib. 1. c. 49.  Avicenna, lib. 1. Gal. de san. tuendc.  Mercurialis, Montaltus, &c. 7Fernelius saith, "A thick air thickeneth the blood and humours."   88Lemnius reckons up two main things most profitable, and most pernicious
to our bodies; air and diet: and this peculiar disease, nothing sooner causeth s"(Jobertus holds) " than the air wherein we breathe and live."      90 Such as is the air, such
be our spirits; and as our spirits, such are our humours.     It offends commonly if it
be too " hot. and dry, thick, fuliginous, cloudy, blustering, or a tempestuous air.
Bodine in his fifth Book, De repub. cap. 1, 5, of his Method of History, proves that
hot countries are most troubled with melancholy, and that there are therefore in
Spain, Africa, and Asia Minor, great numbers of mad men, insomuch that they are
compelled in all cities of note, to build peculiar hospitals for them. Leo "2Afer, 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 their streets.  93Gordonius 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 "4Acosta
truly saith, under the Equator itself, is a most temperate habitation, wholesome air,
a paradise of pleasure: the leaves ever green, cooling showers. But it holds in such
as are intemperately hot, as 95Johannes a Meggen found in Cyprus, others in Malta,
78 On Schola Salernitana.  79 Calefactio et ebul- hac ratione sanatos longa observatione cognovi, qui
litio per verne incisionein, magis saepe incitatur et vigesies, sexagies venas tundendo, &c.  85 Vires
augetur, majore impetu liumores per corpus discur- debilitat.  8sImpurus aer spiritus dejicit, infecto
runt.    80 Lib. de flatulenta Melancholia. Frequens corde gignit morbos.  7 Sanguinem densat, et
sanguinis missio corpus extenuat.  s1 In 9 Rhasis, humores, P. 1. c. 13.  88 Lib. 3. cap. 3.  89 Lib.
airam bilem parit, et visum debilitat.  82AMulto de quartana. Ex aere ambiente contrahitur humor
nigrior spectatur sanguis post dies quosdam, quam melancholicus.  90Qualis aer, talis spiritus: et
fuit ab initio.  83 Non laudo eos qui in desipientia cujusmodi spiritus, humores.  91 JElianus Montaldocent secandam esse venam frontis, quia spiritus de- tus, c. 11. calidus et siccus, frigidus et siccus, paludibilitatur inde, et ego longa experientia observavi in nosus, crassus.  92 Multa hie in Xenodochiis fanaproprio Xenodochio, qubd desipientes ex phlebotomia ticoruin millia quae strictissim6 catenata servantur:
magis leduntur, et magis disipiunt, et melancholici 93Lib. med. part. 2. c. 19. Intellige, quod in calidis
srepe fiunt inde pejores.  84De mentis alienat. regionibus, frequenter accidit mania, in frigidis aucap. 3. etsi multos hoc improb&sse sciam, innumeros temn tarde.  94 Lib. 2.  95Hodopericon, cap. 7.
N 2




150                         Causes of Melancholy.                [Part. 1. Sec. 2.
Aupulia, and the 96 Holy 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, profundis arenis, as in
many parts of Africa, Arabia Deserta, Bactriana, now Charassan, when the west wind
blows 97Involuti arenis transeuntes necantur. " Hercules de Saxonia, a professor in
Venice, gives this cause why so many Venetian women are melancholy, Qubd dii
sub sole degant, they tarry too long in the sun. Montanus, consil. 21, amongst other
causes assigns this; Why that Jew his patient was mad, Qubd tam multum exposuit se
calori et frigori: 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 99 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; Messina in Sicily, all over Spain and Italy, their
streets are most part narrow, to avoid the sunbeams. The Turks wear great turbans
adfugandos solis 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, l00 that they that are sick of the pox, lie commonly bleaching in the sun, to
dry up their sores." Such a complaint I read of those isles of Cape 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 men 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, Jgricult. I. 2. c. 45. They that are naturally born in such air, may
not2 endure it, as Niger records of some part of Mesopotamia, now called Diarbecha:
Quibusdam in locis scevienti cstui adeo subjecta est, ut pleraque animalia fervore solis
et ccli extinguantur,'tis so hot there in some places, that men of the country and
cattle are killed with it; and 3Adricomius of Arabia Felix, 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 abide it, much less weaklings and strangers.
4Amatus 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 6Mercurius 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 fens, moorish grounds, lakes, muckhills, 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 unwholesome,
and engenders melancholy, plagues, and what not? 8Alexandretta, an haven-town in
the Mediterranean Sea, Saint John de Ulloa, an haven in Nova-Hispania, are much
condemned for a bad air, so are Durazzo in Albania, Lithuania, Ditmarsh, Pomptinae
Paludes in Italy, the territories about Pisa, Ferrara, &c. Romney Marsh with us; the
Hundreds in Essex, the fens in Lincolnshire.  Cardan, de rerum varietdte, 1. 17, c. 96,
finds fault with the sight of those rich, and most populous cities in the Low Coun r
96Apulia cestivo calore maxima fervet, ita ut ante Observations, sect. 13.  2 Hippocrates, 3. Aphoris.
finem Mail pene exusta sit.  97,"They perish in morum idem ait.  3Idem Maginus in Persia.
clouds of sand." Maginus Pers.  9 Pantheo seu 4 Descrip. Ter. sanctme.  5Quuin ad solis radios
Pract. med. 1. 1. cap. 16. Venetae mulieres qums diu in leone longam moram traheret, ut capillos slavos
sub sole vivunt, aliquando melancholicse evadunt. redderet, in maniam incidit.  6 Mundus alter et
99Navig. lib. 2. cap. 4. commercia nocte, hora secunda idem, seu Terra Australis incognita.  7 Crassus
ob nimios, qui saeviunt interdiu mestus exercent. et turpidus aer, tristern efficit animam.  8 Comn200 Morbo Gallico laborantes, exponunt ad solem ut monly called Scandaroon in Asia Minor.
morbus exsiccent.  1 Sir Richard Hawkins in his
L




Mem. 2. Subs. 6.]               Bad Sir, a Cause.                              151
tries, as Bruges, Ghent, Amsterdam, Leyden, Utrecht, &c. the air is bad; and so at
Stockholm in Sweden; Regium in Italy, Salisbury with us, Hull and Lynn: they
may be commodious for navigation, this new kind of fortification, and many other
good necessary uses; but are they so wholesome? Old Rome hath descended from
the hills to the valley,'tis the site of most of our new cities, and held best to build
in plains, to take the opportunity of rivers.  Leander Albertus pleads hard for the air
and site of Venice, though the black moorish lands appear at every low water: the
sea, fire, and smoke (as he thinks) qualify the air; and 9some suppose, that a thick
foggy air helps the memory, as in them of Pisa in Italy; and our Camden, 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 afford, and yet through their own nastiness,
and sluttishness, immund and sordid manner of life, suffer their air to putrefy, and
themselves to be chocked up? Many cities in Turkey do male audire in this kind:
Constantinople itself, where commonly carrion lies in the street. Some find the same
fault in Spain, even in Madrid, the king's seat,.a most excellent air, a pleasant site;
but the inhabitants are slovens, and the streets uncleanly kept.
A troublesome tempestuous air is as bad as impure, rough and foul weather, impetuous winds, cloudy dark days, as it is commonly with us, Ceelum visu fedum,'~Polydore calls it a filthy sky, et in quo facile generantur nubes; as Tully's brother
Quintus wrote to him   in Rome, being then Quaestor 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 t Virgil's experiment of old,
Verum ubi tempestas, et cceli mobilis humor  "But when the face of Heaven changed is
Mutavere vices, et Jupiter humidus Austro,  To tempests, rain, from season fair:
Vertuntur species animorum, et pectore motus  Our minds are altered, and in our breasts
Concipiunt alios" —                         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?'2Gelidum 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, 13" 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 tempestuous winds and storms."    To such as are melancholy therefore,
Montanus, consil. 24, will have tempestuous and rough air to be avoided, and consil.
27, all night air, and would not have them to walk abroad, but in a pleasant day.
Lemnius, 1. 3. c. 3, discommends the south and eastern winds, commends the north.
Montanus, consil. 31. 4"  Will 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 15 Plutarch.  The night and darkness makes men sad, the like do all subterranean vaults, dark houses in caves and rocks, desert places cause melancholy in
an instant, especially such as have not been used to it, or otherwise accustomed.
Read more of air in Hippocrates, EItius, 1. 3. a c. 171. ad 175.  Oribasius, a c. 1.
ad 21.   Avicen. 1. 1. can. Fen. 2. doc. 2. Fen. 1. c. 123 to the 12, &c.
SUBSECT. VI.-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,
Atlas geographicus nemoria, valent Pisani, quod aere cito offenduntur, et multi insani apud Belgas ante
crassiore fruantur aere.  0 Lib. 1. hist. lib. 2. cap. 41. tempestates saviunt, aliter quieti. Spiritus quoque
Aura densa ac caliginosa tetrici homines existunt, et aeris et mali genii aliquando se tempestatibus ingesubstristes, et cap. 3. stante subsolano et Zephyro, runt, et menti humanae se latenter insinuant, eamque
maxima in mentibus hominum alacritas existit, men- vexant, exagitant, et ut fluctus marini, humanum cortisque erectio ubi telum soils splendore nitescit. Ma- pus ventis agitatur.  14 Aer noctu densatur, et cogit
xima dejectio Imnerorque si quando aura caliginosa est. mcestitiam.  16 Lib. de Iside et Osyride.
1 Geor.    l21lor.   3Mens quibus vacillat, ab




152                            Causes of Melancholy.                  [Part. 1. Sec. 2.
violent, or overmuch. Fernelius out of Galen, Path. lib. 1. c. -16, saith,'6" That
much exercise and weariness consumes the spirits and substance, 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 affect 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. sec. 2. c. 4, giving that for a cause, why school-boys in Germany are so often scabbed, because they use exercise presently after meats. 17 Bayerus
puts in a caveat against such exercise, because " it's corrupts the meat in the stomach,
and carries the same juice raw, and as yet undigested, into the veins (saith Lemnius),
which there putrefies and confounds the animal spirits."       Crato, consil. 21. 7. 2,
9 protests against all such exercise after meat, as being the greatest enemy to concoction that may be, and cause of corruption of humours, which produce this, and
many other diseases. Not without good reason then doth Salust. Salvianus, 1. 2. c. 1,
and Leonartus Jacchinus, in 9. Rhasis, Mercurialis, Arcubanus, and many other, set
down 20immoderate 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 devils cushion, as 2Gualter 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.    22As 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, catarrhsf &c.    Rhasis, cont. lib. 1. tract. 9,
accounts of it as the greatest cause of melancholy.   23 4 I have often seen (saith he)
that idleness begets this humour more than anything else."   Montaltus, c. 1, seconds
him out of his experience, 24 " They that are idle are far more subject to melancholy
than such as are conversant or employed about any office or business."     2Plutarch
reckons up idleness for a sole cause of the sickness of the soul: " There are they
(saith he) troubled in mind, that have no other cause but this." Homer, Iliad. 1,
brings in Achilles eating of his own heart in his idleness, because he might not fight.
Mercurialis, consil. 86, for a melancholy young man urgeth, 2it as a chief cause; why
was he melancholy? because idle. Nothing begets it sooner, increaseth and continueth it oftener than idleness.27 A disease familiar to all idle persons, an inseparable
companion to such as live at ease, Pingui otio desidiose agentes, a life out of action,
and have no calling or ordinary employment to busy themselves about, that have small
occasions; and though they have, such is their laziness, dulness, they will not compose
themselves to do aught; they cannot abide work, though it be necessary; easy as to
dress themselves, write a letter, or the like; yet as he that is benumbed 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
l6Multa defatigatio, spiritus, viriumque substantiam  poris exercitatio nocet corporibus, ita vita deses, et
exhaurit, et corpus refrigerat. Iumnores corruptos qui otiosa: otium, animal pituitosum reddit, viscerum
aliter a natura concoqui et domari possint, et demum  obstructiones et crebras fluxiones, et morbos concitat.
bland6 excludi, irritat, et quasi in furorem agit, qui 23 Et vide quod una de rebus quae magis generat mepostea mota camerina, tetro vapore corpus varie la- lancioliam, est otiositas.  24Reponitur otium ab
cessunt, animumque.  17 In Veni mecum: Libro sic aliis causa, et hoc A nobis observatum eos huic malo
inscripto.  18Instit. ad vit. Christ. cap. 44. cibos magis obnoxios qui plane otiosi sunt, quam eos qui
crudos in venas rapit, qui putrescentes illic spiritus aliquo munere versantur exequendo.  26De Trananimalis inficiunt.  19 Crudi htec humoris copia per quil. animae. Sunt qua ipsum otium in animi conjicit
venas aggreditur, unde morbi multiplices.  20 Im- egritudinem.  26 Nihil est quod aeque melancholimodicum exercitium.  -21Hom. 31. in 1 Cor. vi. am alat ac augeat, ac otium et abstinentia a9 corporis
Nam qua mens hominis quiscere non possit, sed con- et animi exercitationibus.  27 Nihil magis exceecat
tinuo circa varias cogitationes discurrat, nisi honesto intellectum, quam otium. Gordonius de observat. vit.
aliquo negotio occupetur, ad melancholiam sponte hum. lib. 1.
delabitur.  22 Crato, consil. 21. Ut immodica cor



Mem. 2. Subs. 6.]               Idleness a Cause.                              153
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 mihi male quam molliter esse, I had rather be sick than idle. This
idleness is either of body or mind. That of body is nothing but a kind of benumbing laziness, intermitting exercise, which, if we may believe 28 Fernelius, " causeth
crudities, obstructions, excremental humours, quencheth the natural heat, dulls the
spirits, and makes them unapt to do any thing whatsoever."
29 Neglectis urenda filix innascitur agris." "  -"for, a neglected field
Shall for the fire its thorns and thistles yield."
As fern grows in untilled grounds, and all manner of weeds, so do gross humours in
an idle body, Ignavum corrumpunt otia corpus. A horse in a stable that never travels, a hawk in a mew that seldom flies, are both subject to diseases; which left unto
themselves, are most free from any such incumbrances. An idle dog will be mangy,
and how shall an idle person think to escape? Idleness of the mind is much worse
than this of the body; wit without employment is a disease 30JErugo animi, rubigo
ingenii: the rust of the soul, 31a plague, a hell itself, Maximum animi nocumentum,
Galen calls it. 32" As in a standing pool, worms and filthy creepers increase, (et vitium capiunt ni movedntur aquce, the water itself putrefies, and air likewise, if it be not
continually 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, C He or she that is idle, be they
of what condition they will, never so rich, so well allied, fortunate, 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 still, vexed still, loathing still, weeping, sighing, grieving, suspecting, offended 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, and gentlewomen, labour of
this disease in country and city; for idleness is an appendix to nobility; they count
it a disgrace to work, and spend all their.days in sports, recreations, and pastimes,
and will therefore take no pains; be of no vocation: they feed liberally, fare well,
want exercise, action, employment, (for to work, I say, they may not abide,) and
company to their desires, and thence their bodies become full of gross humours)
wind, crudities; their minds disquieted, dull, heavy, &c. care, jealousy, fear of some
diseases, sullen fits, weeping fits seize too33 familiarly on them. For what will not fear
and phantasy work in an idle body? what distempers will they not cause? when the
children of 34 Israel murmured against Pharoah in Egypt, he commanded his officers
to double their task, and let them get straw themselves, and yet make their full number of bricks; for the sole cause why they mutiny, and are evil at ease, is, " they
are idle." When you shall hear and see so many discontented persons in all places
where you come, so many several grievances, unnecessary complaints, fears, suspicions, 3 the best means to redress it is to set them awork, so to busy their minds; for
for the truth is, they are idle. Well they may build castles in the air for a time, and
sooth up themselves with phantastical and pleasant humours, but in the end they will
prove as bitter as gall, they shall be still I say discontent, suspicious, "6fearful, jealous,
sad, fretting and vexing of themselves; so long as they be idle, it is impossible to please
them, Otio qui nescit uti, plus habet negotii quam qui negotium in negotio, as that
37Agellius 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
28Path. lib. 1. cap. 17. exercitationis intermissio, Sen.  33Now this leg, now that arm, now their
inertem calorem, languidos spiritus, et ignavos, et ad head, heart, &c.  84 Exod. v.  35(For they cannot
omnes actiones segniores reddit, cruditates, obsructio- well tell what aileth them, or what they would have
nes, et excrementorum proventus facit.  29 Hor. themselves) my heart, my head, my husband, my son,
Ser. 1. Sat. 3.  0 Seneca.  3iMcerorem animi, &c.  6 Prov. xviii. Pigrum dejiciet timor. Heau.
et maciem, Plutarch calls it.  s2 Sicut in stagno tontimorumenon.  37 Lib. 19. c. 10.
generantur vermes, sic et otioso mala cogitationes.
20




154                            Causes of lelancholy.                [Part. 1. Sec. 2.
not when he is well, what he would have, or whither he would go, Quum illuc
ventum est, illinc lubet, he is tired out with everything, displeased with all, weary of
his life: JVec bene domi, nec militiace neither at home nor abroad, errat, et prieter vitam vivitur, he wanders and lives besides himself. In a word, What the mischievous
effects of laziness and idleness are, I do not find any where more accurately expressed, than in these verses of Philolaches in the 3SComical Poet, which for their
elegancy I will in part insert.
"Novarum tedium esse arbitror similem ego hominem, Fabri parentes fundamentum substruunt liberorum,
Quando hie natus est: Ei rei argumenta dicam.  Expoliunt, docent literas, nec parcunt sumptui,
XEdes quando sunt ad amussim expolitte,   Ego autem sub fabrorum potestate frugi fui,
Quisque laudat fabrum, atque exemplum expetit, &c. Postquam autem migravi in ingenium meum,
At ubi illb migrat nequam homo indiligensque, &c.  Perdidi operam fabrorum illicb oppidb,
Tempestas venit, confringit tegulas, imbrioesque,  Venit ignavia, ea mihi tempestas fuit,
Putrifacit aer operam fabri, &c.          Adventuque suo grandinem et imbrem attulit,
Dicam ut homines similes esse oedium arbitremini,  Illa mihi virtutem deturbavit, &c.
4A 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 out of our minds, et nihili sumus, on a sudden,
by sloth and such bad ways, we come to nought."
Cousin german to idleness, and a concomitant cause, which goes hand in hand
with it, is 39nimia 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 either coact, enforced, or else voluntary. 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 live in prison, or some desert place, and cannot have company, as many of
our country gentlemen do in solitary houses, they must either be alone without
companions, or live beyond their means, and entertain all comers as so many hosts,
or else converse with their servants and hinds, such as are unequal, inferior to them,
and of a contrary disposition: or else as some do, to avoid solitariness, spend their
time with lewd fellowsin 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. JN'ullum solum infelici gratius solitudine, ubi nullus sit qui
miseriam exprobret; this enforced solitariness takes place, and produceth his effect
soonest in such as have spent their time jovially, peradventure in all honest recreations, in good company, in some great family or populous city, and are upon a sudden confined to a desert country cottage far off, restrained of their liberty, and barred
from their ordinary associates; solitariness is very irksome to such, most tedious,
and a sudden cause of great inconvenience.
Voluntary solitariness is that which is familiar with melancholy, and gently brings
on like a syren, a shoeing-horn, or some sphynx to this irrevocable gulf,40 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; amabilis insania, et mentis gratissimus error: a most incomparable delight it is so to melancholize, and build castles in
the air, to go smiling to themselves, acting an infinite variety of parts, which they suppose and strongly imagine they represent, or that they see acted or done: Blandce
quidem ab initio, saith Lemnius, to conceive and meditate of such pleasant things,
sometimes, 41" present, past, or to come," as Rhasis 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
8 Plautus, Prol. Mostel.  9 Piso, Montaltus, Mer- I causa, occasionem nactum est.  4I Jucunda rerum
curialis, &c.  40 Aquibus malum, velut, primaria I prwsentium, prmteritarum, et futurarum meditatio.




Mem. 2. Subs. 6.]             Idleness, a Cause.                          155
their vain conceits are, that they hinder their ordinary tasks and necessary business,
they cannot address themselves to them, or almost to any study or employment,
these fantastical and bewitching thoughts so covertly, so feelingly, so urgently, so
continually set upon, creep in, insinuate, possess, overcome, distract, and detain them,
they cannot, I say, go about their more necessary business, stave off or extricate
themselves, but are ever musing, 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
willingly refrain, or easily leave offl 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 pudor, discontent, cares,
and weariness of life surprise them in a moment, and they can think of nothing else,
continually suspecting, no sooner are their eyes open, but this infernal plague of
melancholy seizeth on them, and terrifies their souls, representing some dismal object to their minds, which now by no means, no labour, no persuasions they can
avoid, hceret lateri lethalis arundo, (the arrow of death still remains in the side), they
may not be rid of it, 42they cannot resist. I may not deny but that there is some
profitable meditation, contemplation,. and kind of solitariness to be embraced, which
the fathers so highly commended, 43Hierom, 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 Simulus, 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 commended a country life. Or to the bettering of their
knowledge, as Democritus, Cleanthes, and those excellent philosophers have ever
done, to sequester themselves from the tumultuous world, or as in Pliny's villa Laurentana, Tully's Tusculan, Jovius' 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,
promiscuously 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 collegiate 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 company 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 JEsop, that objected idleness to him; he was never so idle as in his company; or that Scipio Africanus in
44Tully, JVunquam minus solus, quam cum solus; nunquam minus otiosus, quam quum
esset otiosus; never less solitary, than when he was alone, never more busy, than
when he seemed to be most idle. It is reported by Plato in his dialogue de./more,
in that prodigious commendation of Socrates, how a deep meditation coming into
Socrates' mind by chance, he stood still musing, eodem vestigio cogitabundus, from
morning to noon, and when as then he had not yet finished his meditation, perstabat
cogitans, 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 exhortim solis, till the sun rose in the morning, and then
42Facilis descensus Averni: Sed revocare gradum, solum scorpionibus infectum, sacco amictus, humi
superasque evadere ad auras, Hic labor, hoc opus est. cubans, aqua et herbis victitans, Romanis praetulit
Virg.   43Hieronimus, ep. 72. dixit oppida et urbes deliciis.  440ffic. 3.
videri sibi tetros carceres, solitudinem Paradisum:




156                           Causes of Melancholy.                  [Part. 1. Sec. 2.
saluting the sun, went his ways. In what humour constant Socrates did thus, I
know not, or how he might be 1affected, 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 solus
aut Deus, aut Damon: a man alone, is either a saint or a devil, mens ejus aut languescit, aut tumescit; and 45 Ve 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, Jlisanthropi; they do even loathe
themselves, and hate the company of men, as so many Timons, Nebuchadnezzars,
by too much indulging to these pleasing 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 person in particular.  4GJatura 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 corrupted them, polluted them,
overthrown their temperature, and perverted those gifts with riot, idleness, solitariness, 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 efficient cause of thine own misery, by not resisting such vain cogitations, but giving way unto them."
SUB SECT. 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 unseasonably
used.   It is a received opinion, that a melancholy man cannot sleep overmuch;
Somnus supra modum 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 of, that thinks of waters, sighing most part, &c. 47It dulls the
spirits, if overmuch, and senses; fills the head full of gross humours; causeth distillations, rheums, great store of excrements in the brain, and all the other parts, as
4sFuchsius 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 fearfil dreams, incubus, night walking, crying out, and much unquietness;
such sleep prepares the body, as 49one 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 50Lemnius 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 tuendo, Avicenna 3. 1. 614 It overthrows the natural heat, it causeth crudities, hurts concoction," and what not?    Not without good cause therefore Crato,
consil. 21. lib. 2; Hildesheim, spicel. 2. de delir. et Mania, Jacchinus, Arculanus on
Rhasis, Guianerius and Mercurialis, reckon up this overmuch waking as a principal
cause.
45 Eccl. 4.  4ONatura de te videtur conqueri posse, parat corpus talis somnus ad multas periculosas Tegriquod cum ab ea temperatissimum corpus adeptus sis, tudines.  50 Instit. ad vitam optimam, cap. 26. ceretam preclarum a Deo ac utile donum, non contemp- bro siccitatem adfert, phrenesin et delirium, corpus
sisti modo, verum corrupisti, sedasti, prodidisti, opti- aridum facit, squalidum, strigosum, humores adurit,
mam temperaturam otio, crapula, et aliis vitae errori- temperamentum cerebri corrumpit, maciem inducit:
bus, &c.     47Path. lib. cap. 17. Fernel. corpus exsiccat corpus, bilem accendit, profundos reddit ocuinfrigidat, omnes sensus, mentisque vires torpore de- los, calorem augit.  51 Natuiralem calorem dissipat,
bilitat.   48Lib. 2. sect. 2. cap. 4. Magnam excre- lasa concoctione cruditates facit. Attenuant juvemientorum vim cerebro et aliis partibus conservat. nuim vigilatae corpora noctes.
49Jo. Retzius, lib. de rebus 6 non naturalibus. Prse



Mem. 3. Subs. 1.]            Perturbations of the Mind.                        157
MEMB. III.
SUBSECT. I.-Passions and Perturbations of the Mind, how they cause Melancholy.
As that gymnosophist in 52Plutarch made answer to Alexander (demanding which
spake best), Every one of his fellows did speak better than the other: so may I say
of these causes; to him that shall require which is the greatest, every one is more
grevious than other, and this of passion the greatest of all. A most frequent and
ordinary cause of melancholy, 53fulmen perturbationum (Piccolomineus calls it) this
thunder and lightning of perturbation, which causeth such violent and speedy alterations in this our microcosm, and many times subverts the good estate and temperature of it. For as the body works upon the mind by his bad humours, troubling
the spirits, sending gross fumes into the brain, and so per consequens disturbing the
soul, and all the faculties of it,
64         " Corpus onustum,
Hesternis vitiis animum quoque priegravat una,"
with fear, sorrow, &c., which are ordinary symptoms of this disease: so on the other
side, the mind most effectually works upon the body, producing by his passions and
perturbations miraculous alterations, as melancholy, despair, cruel diseases, and
sometimes death itself. Insomuch that it is most true which Plato saith in his
Charmides, omnia corporis mala ab anima procedere; all the "mischiefs of the body
proceed from the soul: and Democritus in uPlutarch urgeth, Damnatam iri animam
d corpore, 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 doth his hammer (saith 57 Cyprian), imputing all those vices and maladies to the
mind. Even so doth 5 Philostratus, non coinquinatur corpus, nisi consensuanimce;
the body is not corrupted, but by the soul. Lodovicus Vives will have such turbulent commotions proceed from ignorance and indiscretion.59 All philosophers impute the miseries of the body to the soul, that should have governed it better, by
command of reason, and hath not done it. The Stoics are altogether of opinion (as
0Lipsius and61 Piccolomineus record), that a wise man should be   7ra60O, without all
manner of passions and perturbations whatsoever, as 62Seneca reports of Cato, the
6Greeks of Socrates, and 64lo. 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.
65Lactantius, 2 instit., will exclude " fear from a wise man:" others except all, some
the greatest passions.  But let them dispute how they will, set down in Thesi, give
precepts to the contrary; we find that of 66Lemnius 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. JA parentibus habemus malum hunc assem, saith t7Pelezius, JAascitur
un& nobiscum, aliturque, htis propagated from   Adam, Cain was melancholy, 6Sas
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, 9 that as a torrent (torrens velut
aggere rupto) bears down all before, and overflows his banks, sternit agros, sternit
sata, (lays waste the fields, prostrates the crops,) they overwhelm reason, judgment,
and pervert the temperature of the body; Fertur 70equis auriga, nec audit currus
habenas. Now such a man (saith 7'Austin) 4 that 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
s52 Vita Alexan.  5sGrad. I. c. 14.  6 Hor. quisense percusseriteos,tantumrespiciunt.  65Ter"The body oppressed by yesterday's vices weighs ror in sapiente esse non debet.  6 De occult nat.
down the spirit also."  55Perturbationes clavi mir. 1. 1. c. 16. Nemo mortalium qui affectibus non
sunt, quibus corpori animus seu patibulo affigitur. ducatur: qui non movetur, aut saxum, aut Deus est.
Jamb. de mist.  15Lib. de sanitat. tuend.  57Pro- 67lnstit. 1. 2. de humanorum affect. morborumque
log. de virtute Christi; QuTe utitur corpore, ut faber curat.  Epist. 105.  69Granatensis.  70 irg.
malleo.   s8 Vita Apollonij, lib. 1.  59Lib. de 71 De civit. Dei. 1. 14. c. 9. qualis in oculis hominum
anim. ab inconsiderantia, et ignorantia omnes anirni qui inversis pedibus ambulat, talis in oculis sapientum,
-motus.  6O De Physiol. Stoic.  61 Grad. 1. c. 32. cui passiones dominantur.
02 Epist. 104.  63Elianus.  64 Iib. 1. cap. 6. si
0




158                            Causes of Melancholy.                [Part. 1. Sect. 2.
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 72Philo
Judaeus, "Perturbations often offend the body, and are most frequent causes of
melancholy, turning it out of the hinges of his health." Vives compares them to
734 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,'7" as the rain (saith Austin) doth a stone, so do these perturbations penetrate the mind: 7and (as one observes) "produce a habit of melancholy at the last,
which having gotten the mastery in our souls, may well be called diseases.
How these passions produce this effect, "7Agrippa hath handled at large, Occult.
Philos. 1. 11. c. 63. Cardan, 1. 14. subtil. Lemnius, I. 1. c. 12, de occult. nat. mir. et
lib. 1. cap. 16. 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 communicates 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; 77which 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 temperature 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 78 cesa imaginatio,
which misinforming the heart, causeth all these distemperatures, alteration and confusion of spirits and humours.     By means of which, so disturbed, concoction is
hindered, and the principal parts are much debilitated; as 79Dr. Navarra well declared,
being consulted by Montanus about a melancholy Jew.      The spirits so confounded,
the nourishment must needs be abated, bad humours increased, crudities and thick
spirits engendered with melanchdly 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, Maxima vis est phantasice^ et huic uni fere, non autem corporis intemperiei, omnis melancholice causa est ascribenda: 4" Great is the force of imagination,
and much more ought the cause of melancholy to be ascribed to this alone, than to
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, howsoever some dislike, as frivolous and impertinent, yet I am of s8Beroaldus's opinion, " 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."
SUB SECT. II.-Of the Force of Imagination.
WHAT imagination is, I have sufficiently declared in my digression of the anatomy
of the soul. I will only now point at the wonderful effects and power of it; which,
72Lib. de Decal. passiones maxime corpus offendunt the countenance to good or evil, and distraction of
et animam, et frequentissimme causae melancholia, the mind causeth distemperature of the body."
dimoventes ab ingenio et sanitate pristina, 1. 3. de 78 Spiritus et sanguis laisa Imaginatione contaminananima.    73Fraenaet stimuli animi, velut in mari tur, humores enim mutati actiones animi immutant,
quaedam auraT leves, qusdam placidte, quaedam tur- Piso.  79Montani, consil. 22. Haw vero quomodo
bulentae: sic in corpore qusadam affectiones excitant causent melancholiam, clarum; et quod concor.tionem
tantum, quaedam ita movent, ut de statu judicii depel- impediant, et membra principalia debilitent.  so Brelant.   74Ut gutta lapidem, sic paulatim hte pene- viar. 1. 1. cap. 18.  81 Solent hujusmodi egressiones
trant animum.   75 Usu valentes recte morbi animi favorabiliter oblectare, et lectorem lassuni jucunde
vocantur.   7Imaginatio movet corpus, ad cujus refovere, stomachumque nauseantem, quodam quasi
motum excitantur humores, et spiritus vitales, quibus condimento reficere, et ego libenter excurro.
alteittur.  7 Eccles, xiii. 26. "The heart alters




Mem. 3. Subs. 2.]          Of the Force of Imagination.                      159
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
s2strong meditation, until at length it produceth in some parties real effects, causeth
this, and many other maladies. And although this phantasy 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 phantasy, 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 phantasy. This is likewise evident in such as walk in the night in their
sleep, and do strange feats: 3 these vapours move the phantasy, the phantasy the appetite, which moving the animal spirits causeth the body to walk up and down as if
they were awake. Fracast. 1. 3. de intellect. refers all ecstasies to this force of imagination, such as lie whole days together in a trance: as that priest whom 84Celsus
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. 1. 3. de lamiis, c. 11. Cesar 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 s imagination, and the 6 devil's illusions. The like effects almost are to be seen in such as
are awake: how many chimaras, 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, ambition, covetousness, which prefers falsehood before that which is right and good,
deluding the soul with false shows and suppositions. s7Bernardus 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, 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 apparitions, to fear, which above all other passions
begets the strongest imagination (saith "SWierus), and so likewise love, sorrow, joy,
&c. Some die suddenly, as she that saw her son come from the battle at Cannae, &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 Persius 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, Elegantissimas imagines in thalamo collocavit, &c. 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 "9a bear was brought to bed of a monster.   "If a woman
(saith 0 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
82 Ab imaginatione oriuntur affectiones, quibus ani- vero earum sine sensu permanent, qute umbra coopema componitur, aut turbata deturbatur, Jo. Sarisbur. rit diabolus, ut nulli sint conspicua, et post, umbra
Matolog. lib. 4. c. 10.  83 Scalig. exercit.  4 Qui  sublata, propriis corporibus eas restituit, 1. 3. c. 11.
quotis volebat, mortuo similis jacebat auferens se a Wier.  67Denario medico.  88Solet timor,
sensibus, et quum pungeretur dolorem non sensit. pra omnibus affectibus, fortes imaginationes gignere,
85 Idem Nymannus orat. de Imaginat.  ss Verbis post amor, &c. 1. 3. c. 8.  9 Ex visoO urso, talem
et unctionibus se consecrant damoni pessime mu- peperit.  90Lib. 1. cap. 4. de occult..nat. mir. si
lieres qui iis ad opus suum utitur, et earum phantasi- inter amplexus et suavia cogitet de uno, aut alio abam regit, dubitque ad loca ab ipsis desiderata, corpora sente, ejus effigies solet in fwetu elucere.




160                            Causes of Melancholy.                 [Part. 1. Sec. 2.
caused in their children by force of a depraved phantasy in them: Ipsam speciem quam
animo efigiat, fcetui inducit: She imprints that stamp upon her child which she 9L conceives unto herself. And therefore Lodovicus Vives, lib. 2. de Christ. farn., gives a
special caution to great-bellied women, 92 That they do not admit such absurd conceits and cogitations, but by all means avoid those horrible 6bjects, 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 discerned: Dagebertus' and Saint Francis'
scars and wounds, like those of Christ's (if at the least any such were), 93Agrippa
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 imagination; or from   men to asses, dogs, or any other shapes.    94Wierus ascribes all those famous transformations to imagination; that in hydrophobia they
seem to see the picture of a dog, still in their water, 95that melancholy men and sick
men conceive so many phantastical 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 96sections of symptoms), can be imputed to nought else, but to
a corrupt, false, and violent imagination.  It works not in sick and melancholy men
only, but even most forcibly sometimes in such as are sound: it makes them suddenly sick, and 97alters their temperature in an instant. And sometimes a strong
conceit or apprehension, as 98Valesius 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
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), 99" 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 ignorant 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 phantasy. 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. Another was sick of
the plague with conceit. One seeing his fellow let blood falls down in a swoon.
Another (saith'00 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 a dangerous passage or plank, that lay over a
brook in the dark, without harm, the next day perceiving what danger he was in,
fell down dead. Many will not believe such stories to be true, but laugh commonly,
and deride when they hear of them; but let these men consider with themselves, as
2Peter 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), 3" strong-hearted men otherwise, tremble at such sights, dazzle, and
91 Quid non fretui adhuc matri unito, subita spirituum  9 Fr. Vales. 1. 5. cont. 6. nonnunquam etiam morbi
vibratione per nervos, quibus matrix cerebro con- diuturniconsequuntur, quandoque curantur.  9 Exjuncta est, imprimit impregnatie imaginatio  ut si pedit. in Sinas, 1. 1. c. 9. tantum porro multi praedictoimaginetur malum granatum, illius notas secum pro- ribus hisce tribuunt ut ipse metus fidem faciat: nam
feret fietus: Si leporem, infans editur supremo labello si prtedictum iis fuerit tali die eos morbo corripiendos,
bifido, et dissecto: Vehemens cogitatio movet rerum  ii ubi dies advenerit, in morbum incidunt, et vi metus
species. Wier. lib. 3. cap. 8.  59 Ne dum uterum  afflicti, cum wegritudine, aliquando etiam cum morte
gestent, admittant absurdas cogitationes, sed et visu, colluctantur.  10o Subtil. 18.  I Lib. 3. de anima,
audituque fieda et horrenda devitent.  3 Occult. cap. de mel.  2 Lib. de Peste.  3 Lib. 1. cap. 63.
Philos. lib. 1. cap. 64.  94Lib. 3. de Lamiis, cap. 10. Ex alto despicientes aliqui prte timore contremiscunt,
s Agrippa, lib. 1. cap. 64.  9 Sect. 3. memb. 1. sub- caligant, infirmantur; sic singultus, febres, morbi
sect. 3.  97 Malleus malefic. fol. 77. corpus mutari comitiales quandoque sequuntur, quandoque recedunt.
potest in diversas Egritudines, ex forti apprehensione.




Mem. 3. Subs. 3.]          Division of Perturbations.                     161are sick, if they look but down from a high place, and what moves them but conceit?" As some are so molested by phantasy; so some again, by fancy alone, and a
good conceit, are as easily recovered. We see commonly the tooth-ache, gout, falling-sickness, biting of a mad dog, and many such maladies cured by spells, words,
characters, and charms, and many green wounds by that now so much used Unguen-.
turn Jtrmarium, magnetically cured, which Crollius and Goclenius in a book of late
hath defended, Libavius in a just tract as stiffly contradicts, and most men controvert.
All the world knows there is no virtue in such charms or cures, but a strong conceit
and opinion alone, as 4Pomponatius 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 5Wierus of charms, spells, &c.), we find in our experience, by the same means
many are relieved." An empiric oftentimes, and a silly chirurgeon, doth more
strange cures than a rational physician. Nymannus gives a reason, because the patient puts his confidence in him, 6 which Avicenna "' prefers before art, precepts, and
all remedies whatsoever."'Tis opinion alone (saith 7Cardan), that makes or mars
physicians, and he doth the best cures, according to Hippocrates, in whom most trust.
So diversely doth this phantasy of ours affect, turn, and wind, so imperiously command
our bodies, which as another s" 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 9make another yawn? One man's pissing provoke a second
many times to do the like? Why doth scraping of trenchers offend a third, or hacking of files? Why doth a carcass bleed when the murderer is brought before it, some
weeks after the murder hath been done? Why do witches and old women fascinate
and bewitch children: but as Wierus, Paracelsus, Cardan, Mizaldus, Valleriola, Cesar
Vanninus, Campanella, and many philosophers think, the forcible imagination of the
one party moves and alters the spirits of the other. Nay more, they can cause and
cure not only diseases, maladies, and several infirmities, by this means, as Avicenna,
de anim. 1. 4. sect. 4, supposeth in parties remote, but move bodies from their places,
cause thunder, lightning, tempests, which opinion Alkindus, Paracelsus, and some
others, approve of. So that I may certainly conclude this strong conceit or imagination is astrum hominis, and the rudder of this our ship, which reason should steer,
but, overborne by phantasy, cannot manage, and so suffers itself, and this whole vessel
of ours to be overruled, and often overturned. Read more of this in Wierus, 1. 3.
de Lamiis, c. 8, 9 10.  Franciscus Valesius, med. controv. 1. 5. cont. 6.  Marcellus
Donatus, 1. 2. c. 1. de hist. med. mirabil. Levinus Lemnius, de occult. nat. mir. 1. 1.
c. 12. Cardan, 1. 18. de rerum var. Corn. Agrippa, de occult. philos. cap. 64, 65.
Camerarius, 1 cent. cap. 54. horarum subcis. Nymannus, morat. de Imag. Laurentius, and him that is instar omnium, Fienus, a famous physician of Antwerp, that
wrote three books de viribus imaginationis. 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 phantasy 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 phantasy, 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 "Ireduced
into two inclinations, irascible and concupiscible. The Thomists subdivide them into
4 Lib. de Incantatione, Imaginatio subitum humorum, 7 Plures sanat in quem plures confidunt. lib. de sapiet spirituum motum infert, unde vario affectu rapitur entia.  8 Marcelius Ficinus, 1. 13. c. 18. de theolog.
sanguis, ac uni. morbificas causas partibus affectis Platonica. Imaginatio est tanquam Proteus vel Chaeripit.  rLib. 3. c. 18. de prestig. Ut impia cre- mneleon, corpus proprium et alienum nonnunquam
dulitate quis leditur, sic et levari eundem credibile est, afficiens.  Cur oscitantes oscitent, Wierus.
usuque observatum.  A JEgri persuasio et fiducia,'0 T. W. Jesuit.
omni arti et consilio et medicinte prmferenda. Avicen.
21                            o2




162                             Causes of Melancholy.                    [Part. 1. Sec. 2.
eleven, six in the coveting, and five in the invading. Aristotle reduceth all to pleasure and pain, Plato to love and hatred, "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 absolute hate it; if present, it is by sorrow; if to come fear. These
four passions 2 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, ambition, avarice,
&c., are reducible unto the first; and if they be immoderate, they 3 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, and are so far from repressing rebellious inclinations, that
they give all encouragement unto them, leaving the reins, and using all provocations
to farther them: bad by nature, worse by art, discipline,'4custom, education, and a
perverse will of their own, they follow on, wheresoever their unbridled affections
will transport them, and do more out of custom, self-will, than out of reason. Contumax voluntas, as Melancthon calls it, mralunfacit: this stubborn 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 several lusts and appetite, they precipitate and plunge i' themselves into a labyrinth of cares, blinded with lust, blinded
with ambition; 16L They seek that at God's hands which they may give unto themselves, if they could but refrain 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 Actaeon was
with his dogs, and 7 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 nonnullis insanice causa fidt, et aliorum morborum insanabilium, 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 Rhasis, cont. 1. 1. tract. 9.   Guinerius,
Tract. 15. c. 5,  And if it take root once, it ends in despair, as 20Fclix Plater obselves, and as in 21Cebes table, may well be coupled with it.      22Chrysostom, in his
seventeenth epistle to Olympia, describes it to be " a cruel torture of the soul, a most
inexplicable grief, poisoned worm, consuming body 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 punish11 3. de Anima.  12 Ser. 35. HMe quatuor passiones boles atri humoris sunt, et in circulum se procreant.
sunttanquamrotreincurru,quibusvehimurhocmundo. I-lip. Aphoris. 23. 1.6. Idem Montaltus, cap. 19. Vic13 Harum quippe immoderatione, spiritus marcescunt. torius Faventinus, pract. imag.  1' Multi ex inerore
Fernel. i. 1. Path. c. 18.  14 Mala consuetudine depra- et metu huc delapsi sunt. Lemn., lib. 1. cap. 16.
vatur ingenium ne bene faciat. Prosper Calenus, 1. de 20 Multa cura et tristitia faciunt accedere melanchoatra bile. Plura faciunt hornines d consuetudine quam  liam (cap. 3. de mentis alien.) si altas radices agat, in
6 ratione. A teneris assuescere multum est. Video veram fixamque degenerat melancholiam et in despemeliora proboque deteriora sequor. Ovid.  15 Nemo rationem desinit.  21Ille luctus, ejus verb soror
lahditur nisi aseipso.  16 Multi se in inquietudinem  desperatio simul ponitur.  22Anitnarum crudele
precipitant ambitione et cupiditatibus excaecati, non tormentum, dolor inexplicabilis, tinea non solum ossa,
intelligunt se illud it diis petere, quod sibi ipsis si ve- sed corda pertingens, perpetuus carnifex, vires animae
lint preestare possint, si curis et perturbationibus, qui- consumens, jugis nox, et tenebre profunda, tempestas
bus, assidue se macerant, imperare vellent.  7 Tanto et turbo et febris non apparens, omni igne validius
studio miseriarum causas, et alimenta dolorum quaeri- incendens; longior, et pugnae finemr non habensmus, vitamque secus felicissimam, tristem et misera- Crucenm circumfert dolor, faciemque omni tyranno
bilem efficimus. Petrarch. praefat. de Remediis, &c. crudeliorem prse se fert.
18 Timor et moestitia, si diu perseverent, causa et so



Mem. 3. Subs. 5.]                   Fear, a Cause.                                   163
ment is like unto it.'Tis the eagle without question which the poets feigned to gnaw
2Prometheus' heart, and "no heaviness is like unto the heaviness of the heart,"
Eccles. xxv. 15, 16.   24" Every perturbation is a misery, but grief a cruel torment,"5
a domineering passion: as in old Rome, when the Dictator was created, all inferior
magistracies ceased; when grief appears, all other passions vanish. 4 It dries up the
bones," saith Solomon, ch. 17. Pro., "makes them hollow-eyed, pale, and lean, furrow-faced, to have dead looks, wrinkled brows, shrivelled cheeks, dry bodies, and
quite perverts their temperature that are misaffected with it. As Eleonara, that exiled
mournful duchess (in our     English Ovid), laments to her noble husband Humphrey,
Duke of Gloucester,
I' Sawest thou those eyes in whose sweet cheerful look  Sorrow hath so despoil'd me o all grace,
Thou couldst not say this was my Elnor's face.
Duke Humphrey once such joy and pleasure took,  Like a foul Gorgon, &c.
261, it hinders concoction, refrigerates the heart, takes away stomach, colour, and
sleep, thickens the blood, 27(Fernelius, 1. 1. c. 18. de morb. causis,) contaminates the
spirits.5 25(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 cxix. 4, part 4 v. " My soul
melteth away for very heaviness," v. 38.; I am like a bottle in the smoke."         Antiochus complained that he could not sleep, and that his heart fainted for grief,
s2Christ himself, Vir dolorun, out of an apprehension of grief, did sweat blood,
Mark xiv. " His soul was heavy to the death, and no sorow was like unto his."'
Crato, consil. 21. 1. 2, gives instance in one that was so melancholy by reason of
30 grief; and Montanus, consil. 30, in a noble matron, s3" that had no other cause of
this mischief."  I. S. D. in Hildesheim, fully cured a patient of his that was much
troubled with melancholy, and for many years, 32but 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, 33desperation, and sometimes death itself;
for (Eccles. xxxviii. 15,) 6"Of heaviness comes death; worldly sorrow causeth
death." 2 Cor. vii. 10, Psalm   xxxi. 10, "My life is wasted with heaviness, and my
years with mourning."     Why was Hecuba said to be turned to a dog? Niobe into
a stone? but that for grief she was senseless and stupid.        Severus the Emperor 3
died for grief; and how 35many myriads besides?        Tanta illi est feritas, tanta est
insania luctus.36  Melancthon gives a reason of it, "37 the gathering of much melancholy blood about the heart, which collection extinguisheth the good spirits, or at
least dulleth them, sorrow strikes the heart, makes it tremble and pine away, with
great pain; and the black blood drawn from the spleen, and diffused under the ribs,
on the left side, makes those perilous hypochondriacal convulsions, which happen
to them that are troubled with sorrow."
SUBSECT. V.-Fear, a Cause.
COUSIN german to sorrow, is fear, or rather a sister, fidus Jchaites, and continual
companion, an assistant and a principal agent in procuring of this mischief; a cause
and symptom as the other. In a word, as 38Virgil of the Harpies, I may justly say
of them both,
"Tristius hand illis'monstrum, nec savior ulla  j "A sadder monster, or more cruel plague so fell,
Pestis et ira Deum stygiis sese extulit undis."  Or vengeance of the gods, ne'er came from Styx or Hell."
This foul fiend of fear was worshipped heretofore as a god by the Lacedaemonians, and most of those other torturing 39affections, and so was sorrow        amongst
23 Nat. Comes Mythol. 1. 4. c. 6.  24Tully 3. Tusc. priora symptomata incidit.  33 Vives, 3. de anima,
omnis perturbatio miseria et carnificina est dolor. c. de maerore. Sabin. in Ovid.  34Herodian. 1. 3.
25 M. Drayton in his Her. ep.  26 Crato consil. 21. maerore magis quem morbo consumptus est.  35 Bothlib. 2. mcestitia universum infrigidat corpus, calorem wellius atribilarius obiit Brizarrus Genuensis hist. &c.
innatum extinguit, appetitum destruit.  27 Cor re- S6So great is the fierceness and madness of melanfrigerat tristitia, spiritus exsiccat, innatumque calorem choly.  37 Mcestitia cor quasi percussum constringiobruit, vigilias inducit, concoctionem laberfactat, san- tur, tremit et languescit cum acri sensu doloris. In
guinem incrassat, exageratque melancholicum suc- tristitia cor fugiens attrahit ex Splene lentum humocum.      28 Spiritus et sanguis hoc contaminatur. rem melancholicum, qui effusus sub costis in sinistro
Piso.    29Marc. vi. 16. 11.  30 Merore maceror, latere hypocondriacos flatus facit, quod s epe accidit
marcesco et consenesco miser, ossa atque pellis sum iis qui diuturna cura et mcestitia conflictantur. Memisera macritudice. Plaut.  31 Malum inceptum lancthon.  38Lib. 3. iEn. 4.  39 Et metum ideo
et actum a tristitia sola.  s2 Hildesheim, spicel. 2. deam sacrarunt ut bonam mentem concederet. Varro,
de melancholia, merore animi postea accedente, in Lactantius, Aug.




1641                           Causes of Mlelancholy.                [Part. 1. Sec. 2.
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
40adored and painted in their temples with a lion's head; and as Macrobius records,
1. 10. Saturnaliurn; 444 In the calends of January, Angerona had her holy day, to
whom in the temple of Volupia, or goddess of pleasure, their augurs and bishops did
yearly sacrifice; that, being propitious to them, she might expel all cares, anguish,
and vexation of the mind for that year following." Many lamentable effects this
fear causeth in men, as to be red, pale, tremble, sweat, 42it 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 personages, as Tully confessed of himself, that he trembled still at the
beginning of his speech; and Demosthenes, that great orator of Greece, before
Philippus. It confounds voice and memory, as Lucian wittily brings in Jupiter
Tragcedus, so much afraid of his auditory, when he was to make a speech to the
rest of the Gods, that he could not utter a ready word, but was compelled to use
Mercury's help in prompting.    Many men are so amazed and astonished with fear,
they know not where they are, what they say, 43 what they do, and that which is
worst, it tortures them many days before with continual afifrights and suspicion. It
hinders most honourable attempts, and makes their hearts ache, sad and heavy.
They that live in fear are never free, 44resolute, secure, never merry, but in continual
pain: that, as Vives truly said, Julla est miseria major quiam    metus, no greater
misery, no rack, nor torture like unto it, ever suspicious, anxious, solicitous, they
are childishly drooping without reason, without judgment, "45especially if some
terrible object be offered,1 as Plutarch hath it.  It causeth oftentimes sudden madness, and almost all manner of diseases, as I have sufficiently illustrated in my
4digression of the force of imagination, and shall do more at large in my section
of 47terrors. Fear makes our imagination conceive what it list, invites the devil to
come to us, as 43Agrippa and Cardan avouch, and tyrannizeth over our phantasy more
than all other affections, especially in the dark.  We see this verified in most men,
as 49Lavater saith, Quac mctuunt, ingunt; what they fear they conceive, and feign
unto themselves; they think they see goblins, hags, devils, and many times become
melancholy thereby.    Cardan, subtil. lib. 18, hath an example of such an one, so
caused to be melancholy (by sight of a bugbear) all his life after.  Augustus Cesar
durst not sit in the dark, nisi aliquo assidente, saith 50Suetonius,.Junquam tenebris
evigilavit.  And jtis strange what women and children will conceive unto themselves, if they go over a church-yard in the night, lie, or be alone in a dark room,
how they sweat and tremble on a sudden. Many men are troubled with future
events, foreknowledge of their fortunes, destinies, as Severus the Emperor, Adrian
and Domitian, Quod sciret ultimum vitac diem, saith Suetonius, vaalde solicitus, much
tortured in mind because he foreknew his end; with many such, of which I shall
speak more opportunely in another place.51    Anxiety, mercy, pity, indignation, &c.,
and such fearful branches derived from these two stems of fear and sorrow, I voluntarily omit; read more of them in 62Carolus Pascalius, 3Dandinus, &c.
SUBSECT. VI.-Shame and Disgrace, Causes.
SHAME and disgrace cause most violent passions and bitter pangs.     Ob pudorem
et dedecus publicum, ob errorum   commissum scpe moventur generosi animi (Fcelix
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, 54 that
subjects himself to fear, grief, ambition, shame, is not happy, but altogether miserable,
40Lilius Girald. Syntag. 1. de diis miscellaniis. 4Lib. de fortitudine et virtute Alexandri, ubi prop6
41 Calendis Jan. ferime sunt dive Angeronhe, cui pon- res adfuit terribilis.  46 Sect. 2. Mem. 3. Subs. 2.
tifices in sacello Volupiae sacra faciunt, quod angores 47 Sect. 2. Memb. 4. Subs. 3.  48 Subtil. 18. lib.
et animi solicitudines propitiata propellat.  42Ti- timor attrahit ad se Daemonas, timor et error multum
mor inducit frigus, cordis palpitationem, vocis defec- in hoininibus possunt.  49Lib. 2. Spectris ca. 3.
tum atque pallorem. Agrippa, lib. 1. cap. 63. Timidi fortes rarb spectra vident, quia minus tirnent. 50 Vita
semper spiritus habent frigidos. Mont.  43 Effusas ejus.  51 Sect. 2. Memb. 4. Subs. 7.  52 De virt.
cernens fugientes agmine turmas; quis mea nunc et vitiis.  53Com. in Arist. de Anima.  54 Qui
inflat cornua Faunus ait  Alciat.  44Metus non mentem subiecit timoris dominationi, cupiditatis, dosolum memoriam consternat, sed et institutum animi loris, ambitionis, pudoris, felix non est, sed omnino
omne et laudabilem conatum impedit. Thucidides. miser, assiduis laborius torquetur et miseria.




Mem. 3. Subs. 6.]             Shame and Disgrace, Causes.                            165
tortured with continual labour, care, and misery." It is as forcible a batterer as any
of the rest:'5," Many men neglect the tumults of the world, and care not for glory,
and yet they are afraid of infamy, repulse, disgrace, (Tul. ofic. 1. 1,) they can severely contemn pleasure, bear grief indifferently, but they are quite 6battered and
broken with reproach and obloquy:" (siquidem vita et fama pari passu ambulant)
and are so dejected many times for some public injury, disgrace, as a box on the ear
by their inferior, to be overcome of their adversary, foiled in the field, to be out in a
speech, some foul fact committed or disclosed, &c. that they dare not come abroad
all their lives after, but melancholize in corners, and keep in holes. The most
generous spirits are most subject to it; Spiritus altos frangit et generosos      Hieronymus. Aristotle, because he could not understand the motion of Euripus, for grief
and shame drowned himself: Ccelius Rodiginuzs antiquar. lee. lib. 29. cap. 8. Homerus pudore consumptus, was swallowed up with this passion of shame 57" because
he could not unfold the fisherman's riddle."     Sophocles killed himself, 58S for that a
tragedy of his was hissed off the stage:"       Valer. max. lib. 9. cap. 12.   Lucretia
stabbed herself, and so did "9Cleopatra," when she saw that she was reserved for a
triumph, to avoid the infamy."     Antonius the Roman, 60"" 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. "'Apollonius Rhodius 6 wilfully banished himself,
forsaking his country, and all his dear friends, because he was out in reciting his
poems," Plinius, lib. 7. cap. 23.   Ajax ran mad, because his arms were adjudged to
Ulysses.   In China'tis an ordinary thing for such as are excluded in those famous
trials of theirs, or should take degrees, for shame and grief to lose their wits, 62M1at
Riccius expedit. ad Sinas, 1. 3. c. 9.    Hostratus the friar took that book which
Reuclin had writ against him, under the name of Epist. obscurorum virorum, so to
heart, that for shame and grief he made away with himself, 63Jovius 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 64surprised 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. observat. 12.)          So
shame amongst other passions can play his prize.
I know there be many base, impudent, brazen-faced rogues, that will 65JVulld
pallescere culpd, be moved with nothing, take no infamy or disgrace to heart, 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 66Ballio the Bawd in Plautus, they rejoice at it, Cantores probos; "babe and
Bombax," what care they?       We have too many such in our times,
-  " Exclamat Melicerta perisse
-    Frontem de rebus."67
Yet a modest man, one that hath grace, a generous spirit, tender of his reputation,
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, Que cantando victa moritur, (saith 6 Mizaldus,) dies for shame if another bird sing better, he
languisheth and pineth away in the anguish of his spirit.
5 Multi contemnunt mundi strepitum, reputant pro duntur.  63 Hostratus cucullatus adeo graviter ob
nihilo gloriam, sed timent infamiam, offensionem, re- Reuclini librum, qui inscribitur, Epistole obscurorum
pulsam. Voluptatem severissime contemnunt, in do- virorum, dolore simul et pudore sauciatus, ut seipsum
lore sunt molliores, gloriam negligunt, franguntur interfecerit.  64 Propter ruborem confsuss, statim
infamia.    66Gravius contumeliam ferimus quam  cepit delirare, &c. ob suspicionem, quod vili ilium'detrimentum, ni abjecto nimis animo simus. Plut. in crimine accusarent.  cI5 orat.  6 Ps. Impudice.
Timol.      57 Quod piscatoris enignma solvere non B. Ita est. Ps. sceleste. B. dicis vera Ps. Verbero. B.
posset.     8 Ob Tracrediam explosam, mortem sibi quippeni Ps. furcifer. B. factum optine. Ps. soci
gladio concivit.  6o'Cum vidit in triumphum se fraude. B. sunt mea istaec Ps. parricida B. perge tu
servari, causa ejus ignominim vitandrte mortem sibi Ps. sacrilege. B. fateor. Ps. perjure B. vera dicis. Ps.
concivit. Plut.  60 Bello victus, per tres dies sedit pernities adolescentum B. acerrime. Ps. fur. B. babe.
in prora navis, abstinens ab omni consortio, etiam  Ps. fugitive. B. bombax. Ps. fraus populi. B. PlanisCleopatieT, postea se interfecit.  cl Cum male re- sime. Ps. impure leno, ccenum. B. cantores probos.
citasset Argonautica, ob pudorem exulavit.  e2 Qui- Pseudolus, act. 1. Scen. 3.  67 Melicerta exclaims,
dam pre verecundia simul et dolore in insaniam inci- " all shame has vanished from human transactions."
dunt, eo quod a literatorum gradu in examine exclu- Persius. Sat. V.  C8 Cent. 7. 6 Plinio.




166                             Causes of Melancholy.                   [Part. 1. Sec. 2.
SUBSECT. VII. —Envy, Malice, Hatred, Causes.
ENVY and malice are two links of this chain, and both, as Guianerius, Tract. 15.
cap. 2, proves out of Galen, 3.Jphorism, corn. 22, 694 cause this malady by themselves, especially if their bodies be otherwise disposed to melancholy."'Tis Valescus de Taranta, and Fcelix Platerus5 observation, 70 4; Envy so gnaws many men's
hearts, that they become altogether melancholy."        And therefore belike Solomon,
Prov. xiv. 13, calls it, "the rotting of the bones," Cyprian, vulnus occultum;
71-   " Siculi non invenere tyranni
Majus tormentum" —The Sicilian tyrants'never invented the like torment.    It crucifies their souls, withers
their bodies, makes them hollow-eyed, 72 pale, lean, and ghastly to behold, Cyprian,
ser. 2. de zelo et livore.  73" 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 74pale carcass, quickened with a 75fiend, 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.
76 --  intabescitque 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:.Jtque cadet subito,
dum super hoste cadat.    As he did in ZEsop, lose one eye willingly, that his fellow
might lose both, or that rich man in 7Quintilian 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 other men's good, be it present, past, or to come: et gaudium de
adversis, and 78joy at their harms, opposite to mercy, 79which grieves at other men's
mischances, and misaffects the body in another kind; so Damascen defines it, lib. 2.
de orthod. fid.  Thomas, 2. 2. qucest. 36. art. 1.    Aristotle, 1. 2. Rhiet. c. 4. et 10.
Plato Philebo. Tully, 3. Tusc. Greg. AJic. 1. de virt. animne, 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 8~Tacitus holds, to envy another man's prosperity. And'tis in most
men an incurable disease.    814 I have read," saith Marcus Aurelius, "Greek, Hebrew,
Chaldee authors; I have consulted with many wise men for a remedy for envy, I
could find none, but to renounce all happiness, and to be a wretch, and miserable
for ever."'Tis the beginning of hell in this life, and a passion not to be excused.
82" 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 humane examples are very familiar; you may run and read them, as that
of Saul and David, Cain and Abel, angebat ilium non proprium peccatum, sedfratris
prosperitas, 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, 83Ps. 37.   4 Jeremy and sHabbakuk,
69 Multos vide mus propter invidiam et odium in in venenum mella convertens.  78 Statuis cereis
melancholiam incidisse: et illos potissimum quorum Basilius eos comparat, qui liquefiunt ad prsPsentiam
corpora ad hanc apta sunt.  70 Invidia affligil ho- solis, qua alii gaudent et ornantur. Muscis alii, quae
mines adeo et corrodit, ut hi melancholici penitus fiant. ulceribus gaudent, amrena prastereunt sistunt in faeti1 Hor.  7     His vultus minax, torvus aspectus, pallor dis.  79 Misericordia etiam qua tristitia qusedam
in facie, in labiis tremor, stridor in dentibus, &c. est, swpe miserantis corpus male afficit Agrippa. 1. 1.
73Ut tinea corrodit vestimentum sic, invidiep eum cap. 63.  s8Insitum mortalibus a natura recentem
qui zelatur consumit.  74 Pallor in ore sedet, macies aliorem fwelicitatem agris oculis intueri, hist. 1. 2.
in corpore toto. Nusquam recta acies, livent rubigine Tacit.  8e Legi Chaldeos, Grecos, Hebraeos, condentes.    75 Diaboli expressa Imago, toxicum cha- sului sapientes pro remedlio invidihe, hoc enim inveni,
ritatis, vnenum amicitise, abyssus mentis, non est eo renunciare felicitati, et perpetub miser esse. 82 Omne
monstrosius monstrum, damnosius damnum, urit, tor- peccatum aut excusationem secum habet, aut volupret, discruciat macie et squalore conficit. Austin. tatem, sola invidia utraque caret, reliqua vitia finem
Domin. primi. Advent.    76 Ovid. He pines away habent, ira defervescit, gula satiatur, odium finem
at the sight of another's success —-it is his special habet, invidia nunquam quiescit.  83 Urebat me
torture.  77 Declam. 13. linivit flores maleficis succis uemulatio propter stultos.  4 Hier.. 12.  s1 Hab. 1.




Mem. 3. Subs. 8.]                Emulation, Hatred, yc.                              167
they repined at others' good, but in the end they corrected themselves, Ps. 75, 4 fret
not thyself," &c.   Domitian spited Agricola for his worth, 86" that a private man
should be so much glorified.     S7Cecinna was envied of his fellow-citizens, because
he was more richly adorned.      But of all others, 88" women are most weak, ob pulchritudinem   invidce sunt fcemina   (JIusceus) aut amat, aut odit, nihil est tertium
(Granatensis.)    They love or hate, no medium      amongst them.     Implacabiles plerumque laesce mulieres, Agrippina like, 9" 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, scoffs at her, and cannot abide her;" so the Roman
ladies in Tacitus did at Solonina, Cecinna's wife, 90 because she had a better horse,
and better furniture, as if she had hurt them with it; they were much offended. In
like sort our gentlewomen do at their usual meetings, one repines or scoffs at
another's bravery and happiness. Myrsine, an Attic wench, was murdered of her
fellows,  " because she did excel the rest in beauty," Constantine,.igricult. 1. 11.
c. 7. Every village will yield such examples.
SUBSECT. VIII.-Emulation, Hatred, Faction, Desire of Revenge, Causes.
OUT of this root of envy 2spring those feral branches of faction, hatred, livor,
emulation, which cause the like grievances, and are, serrce animce, the saws of the
soul, 93consternationis pleni affectus, affections full of desperate amazement; or as
Cyprian describes emulation, it is "4 a moth of the soul, a consumption, 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, 95C 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.' -. K\i ~ok, ~-~ ~  },o'A potter emulates a potter:
96 Ktei x aEtxJic XSIaMpS Xr&c TSi Txali Trx7 osi trv,  One smith envies another:
Katc 9rT73ucs x3JiS ~q'ovrstl Xsi to:d'o; OtciSr,  i  A beggar emulates a beggar;
A singing man his brother.
Every society, corporation, and private family is full of it, it takes hold almost of
all sorts of men, from the prince to the ploughman, even amongst gossips it is to be
seen, scarce three in a company but there is siding, faction, emulation, between two
of them, some simultas, jar, private grudge, heart-burning in the midst of them.
Scarce two gentlemen dwell together in the country, (if they be not near kin or
linked in marriage) but there is emulation betwixt them and their servants, some
quarrel or some grudge betwixt their wives or children, friends and followers, some
contention about wealth, gentry, precedency, &c., by means of which, like the frog
in 1S9Esop, " 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 o6he'rwise in hospitality, feasting, fine clothes,
to get a few bombast titles, for ambitiosd paupertate laboramus omnes, to outbrave
one another, they will tire their bodies, macerate their souls, and through contentions or mutual invitations beggar themselves. Scarce two great scholars in an age,
s Invidit privati nomen supra principis attolli. facere miseriam, et velut quosdam pectori suo admo87 Tacit. Hist. lib. 2. part. 6.  88 Periture dolore et vere carnifices, cogitationibus et sensibus suis adhiinvidia, si quem viderint ornatiorem se in publicum  bere tortores, qui se intestinis cruciatibus lacerent.
prodiisse. Platina dial. arorum.  89 Ant. Guianerius, Non cibus talibus ltetus, non potus potest esse jucunlib. 2. cap. 8. vim. M. Aurelii fiemina vicinam elegan- dus; suspiratur semper et gemitur, et doletur dies et
tius se vestitam videns, leaente instar in virum insur- noctes, pectus sine intermissione laceratur. s9 Quisgit, &c.   so Quod insigni equo et ostro veheretur, quis est ille quem remularis, cui invides is te subterquanquam nullius curn injuria, ornatum illum tan- fugere potest, at tu non te ubicunque fugeris adversaquam liesee gravabantlr.  91 Quod pulchritudine rius tuus tecurn est, hostis tuus semper in pectore tuo
omnes excelleret, puellhe indignate  occiderunt. est, pernicies intus inclusa, ligatus es, victus, zelo do9- Late patet invidie fRccunde pernities, et livor radix minante captivus: nee solatia tihi ulla subveniuntomnium malorum, fons cladium, inde odium surgit hine diabolus inter initia statim mundi, et periit priemulatio Cyprian, ser. 2. de Livore.  93 Valerius, mus, et perdidit, Cyprian, ser. 2. de zelo et livore.
1. 3. cap. 9.  94 Qualis est animi tinea, quoe tabes s Ilesiod op dies.  97 Rama cupida taquandi bovem,
pectoris zelare in altero vel aliorum ftelicitatem suam  se distendebat, &c.




168                           Causes of JMelancholy.             [Part. 1. Sec. 2
but with bitter invectives they fall foul one on the other, and their adherents; Scotists,
Thomists, Reals, Nominals, Plato and Aristotle, Galenists and Paracelsians, &c., it
holds in all professions.
Honest 9 emulation in studies, in all callings is not to be disliked,'tis ingeniorum
cos, as one calls it, the whetstone of wit, the nurse of wit and valour, and those
noble Romans out of this spirit (lid brave exploits. There is a modest ambition, as
Themistocles was roused up with the glory of Miltiades; Achilles' trophies moved
Alexander,,9 " Atnbire semper stulta confidentia est,
Anlbire 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, offices, through sloth, niggardliness, fear, baslfulness, or otherwise, to whlich by his birth, place, fortunes, education, lie is called, apt,
fit, and well able to undergo; but when it is imnmoderate, 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'o~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 2Dionysius the tyrant banish Plato and Philoxenus the poet, because
they did excel and eclipse his glory, as he thought; the Romans exile Coriolanus,
confine Camillus, murder Scipio; the Greeks by ostracism to expel Aristides, Nicias,
Alcibiades, imprison Theseus, make away Phocion, &c. Wllen Richard I. and
Philip of France were fellow soldiers together, at the siege of Acon in the Holy
Land, and Richard had approved himself to be the more valiant man, insomuch tlat
all men's eyes were upon him, it so galled Philip, Francumn urebat Regis victoria,
saith mine 3 author, tam cegre ferebat Richardi go7riamn, ut carpere dicta, calumnniari
facta; that he cavilled at all his proceedings, and fell at length to open defiance; he
could contain no longer, but hasting home, invaded his territories, and professed
open war. " Hatred stirs up contention," Prov. x. 12, and they break out at last
into immortal enmity, into virulency, and more than Vatinian hate and rage; 4they
persecute each other, their friends, followers, and all their posterity, with bitter taunts,
hostile wars, scurrile invectives, libels, calumnies, fire, sword, and the like, and will
not be reconciled. Witness that Guelph and Ghibelline faction in Italy; that of the
Adurni and Fregosi in Genoa; that of Cneius Papirius, and Quintus Fabius in Rome;
Cesar and Pompey; Orleans and Burgundy in France; York and Lancaster in
England: yea, this passion so rageth5 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, strappadoes,
brazen bulls, feral engines, prisons, inquisitions, severe laws to macerate and torment
one another.  How happy might we be, and end our time with blessed days and
sweet content, if we could contain ourselves, and, as we ought to do, put up injuries,
learn humility, meekness, patience, forget and forgive, as in'God's word we are
enjoined, compose such final controversies amongst ourselves, moderate our passions
in this kind, "and think better of others," as'Paul would have us, "than of ourselves: be of like affection one towards another, and not avenge ourselves, but have
peace with all men."  But being that we are so peevish and perverse, insolent and
proud, so factious and seditious, so malicious and envious; 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 melancholy, heap upon us hell and
eternal damnation.
s9,Emulatio alit ingenia: Paterculus poster. Vol. desiit. Paterculus, vol. 1.  6 Ita srevit h!ec stygia
O9Grotius. Epig. lib. 1. " Ambition always is a foolish ninistra ut urbes subvertat aliquando, deleat populos,
confidence, never a slothful arrogance."  "1oAnno provincias alioqui florentes redigat in solitudines,
1519. between Ardes and Quine.' Spartian. niortales vero miserosin profunda mniseriarum valle
2 Plutarch.   3 Johannes IIeraldus, 1. 2. c. 12. de miserabiliter iminergat.  6 Carthago iemula Robello sac.  4 Nulla dies tanturn poterit lenire fu- mani imperii funditus interiit. Salust. Catil.  7 Paul,
rorein. XEterna bella pace sublata gerunt. Jurat 3. Col.  8 Rom. 12.
odium, nec ante invisum esse desinit, quam esse




/Mem. 3. Subs. 9.3               JInger, a Cause.                               169
SUB SECT. IX. —.nger, a Cause.
ANGER, a perturbation, which carries the spirits outwards, preparing the body to
melancholy, and madness itself: Ira furor brevis est, 4 anger is temporary madness;"
and as 9Piccolomineus accounts it, one of the three most violent passions. I~Areteus
sets it down for an especial cause (so doth Seneca, ep. 18. L. 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 fit lkesa smepius patienlia, the most patient spirit that is,
if he be often provoked, will be incensed to madness; it will make a devil of a saint:
and therefore Basil (belike) in his Homily de Ird, calls it tenebras rationis, morbum
animcn, et dcemonem pessimum; the darkening of our understanding, and a bad angel.
12 Lucian, in Jbdicato, torn. 1, will have this passion to work this effect, especially in
old men and women. 4'Anger 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 tils malady."  From a disposition 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 Donatumn, c. 5, is 3sceva animi
lempestas, &c., a cruel tempest of the mind; " making his eye 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?"
14"Ora tunient ira, fervescunt sanguine vene,
Lumina Gorgonio sevifis angue Inicant."
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,'5Iracundia non sum apud me, I am not
mine own man.     If these fits be immoderate, continue long, or be frequent, without
doubt they provoke madness.     Montanus, consil. 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 Sixtl, that lunatic French king, fell into this misery, out of the extremity of his
passion, desire of revenge and malice, I 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, Emil., lib.
10. Gal. hist.  gesippus de exid. urbis Hierosl 1. 1. c. 37, hath such a story of Herod,
that out of an angry fit, became mad,'7leaping out of his bed, he killed Jossippus,
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 outrageous again. In hot choleric bodies, nothing
so soon causeth madness, as this passion of anger, besides many other diseases, as
Pelesius observes, cap. 21. 7. 1. de hum. afect. causis; Sanguinem imminuit,fel auget:
and as'SValesius controverts, Mled. 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, 20cities, families, and kingdoms;".Tulla pestis humano generi phtris stelit, saith Seneca, de Ira, lib. 1. No plague hath done mankind
so much harm.    Look into our histories, and you shall almost meet with no other
subject, but what a company 21 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."
Grad. 1. c. 54.  10 Ira et in nceror et ingens animi 13 Seva animi tempestas tantos excitans. flucts ut
consternatio melancholicos facit. Areteus. Ira Inmmo- statim ardescant oculi os tremat, lingua titubet, dentes
dica gignit insaniam.  1 Reg. sanit. parte 2. c. 8. in concrepant, &c.  14 Ovid.  15Terence.  Iflnapertam insaniam mox dtciter iratus.  12Gilberto fensus Britannime Duci, et in ultionem versus, nec
Cognato interprete. Multis, et prwesertim senibus ira cibum cepit, nec quietem, ad Calendas Julias 1392.
imlpotens insaniam fecit, et importuna calumnia, hiCe comites occidit.  17Indignatione nimia furens, aniinitio perturbat anitmuin, paulatim vergit ad insaniam. mique impotens, exiliit de lecto, furentem non capiePorro inulierum corpora multa infestant, et in hunc bat aula, &c.  18 An ira possit hominem interimere.
morbum adducunt, prmecipue si que oderint aut invi- 19Abernethy. 20 As Troy, saeve memorem Junonis ob
deant, &c. lhac paulatim in insaniam tandem evadunt. iram. 21 Stultorum regum et populorum continet astus.
22                                   P




170                           Causes of Melancholy.                 [Part. 1. Sec. 2.
SUBSECT. X.-Discontents, Cares, Miseries, SEc. Causes.
DISCONTENTS, 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 22 Rhetoric defines these cares, as he doth envy, emulation, &c.
still by grief, I think I may well rank them in this irascible row; being that they are
as the rest, both causes and symptoms of this disease, producing the like inconveniences, and are most part accompanied with anguish and pain. The common etymology will evince it, Cura quasi cor uro, Dementes curce, insomnes curce, damnosce curce,
tristes, mordaces, carn/fices, &c. biting, eating, gnawing, cruel, bitter, sick, sad, unquiet, pale, tetric, miserable, intolerable cares, as the poets 23 call them, worldly cares,
and are as many in number as the sea sands. 24 Galen, Fernelius, Felix Plater, Valescus de Taranta, &c., reckon afflictions, miseries, even all these contentions, 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.ite dea,
252" Per hominum capita molliter ambulans,  I  "Over men's heads walking aloft,
Plantas pedum teneras habens:"              With tender'eet treading so soft,"
Homer's Goddess Ate hath not involved into this discontented 26rank, or plagued
with some misery or other. Hyginus,fab. 220, to this purpose hath a pleasant tale.
Dame Cura by chance went over a brook, and taking up some of the dirty slime,
made an image of it; Jupiter eftsoons coming by, put life to it, but Cura and Jupiter
could not agree what name to give him, or who should own him; the matter was
referred to Saturn as judge; he gave this arbitrement: his name shall be Homo ab
humo, 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 particular 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 of his birth, as 27Pliny doth
elegantly describe it, " he is born naked, and falls 28a whining at the very first: he
is swaddled, and bound up like a prisoner, cannot help himself, and so he continues
to his life's end."7 Cujusque fJerc pabulum, saith 29 Seneca, impatient of heat and cold,
impatient of labour, impatient of idleness, exposed to fortune's contumelies. To a
naked mariner Lucretius compares him, cast on shore by shipwreck, cold and comfortless in an unknown land: 30 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 vAexation of spirit. 31 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?
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. Jliquando nervi, aliquando pedes vexant, (Seneca) nunc distillatio, nune epatis morbus; nunc deest, nune superest sanguis:
now the head aches, then the feet, now the lungs, then the liver, &c. Huic sensus
exuberat, sed est pudori degener sanguis, &c. tie is rich, but base born; he is noble,
22 Lib. 2. Invidia est dolor et ambitio est dolor, &c. hominem nudun, et ad vagitum edit. natura. Flens ab
23 nsomnes Claudianus. Tristes, Virg. Mordaces, Luc. initio, devinctus jacet, &c.  28 Altruv XMwv )8/ateV,
Edaces, Hor. mcestae, amarre, Ovid damnoste, inquietas, CI} JoheVrc ~prla' ox, rTU rO iV0o a&v Trawv 7roXvscxMart. ITrentes, Rodentes. Mant. &c.  24Galen, I. 3. oV a^ ~ OgXY. Lachrymans natus sum et
c. 7. de locis affectis, homines sunt maxime melancho-  aoi o. Lacmans as s, e
fici, quando vigiliis multis, et solicitudinibus, et labo- ]achrymans morior, &c.  2 Ad Marinum.  BD Boeriusci, et curvigis mueint circumventi. 2oLucian. Po- this.  31 Initium cEecitas progressum labor. exitum
dag.     2 Omnia imperfecta, confusa, et perturba- dol  or, error onia: quem tranquillum quso, quem,tione plena, Cardan.  27Lib. 7. nat. hist. cap. 1. non laboriosut ait anxiun diem egiinus. Petrarch




Mem. 3. Subs. 10.]             Discontents, Cares, fc.                           171
but poor; a third hath means, but he wants health peradventure, or wit to manage
his estate; children vex one, wife a second, &c. JXemofacile cum conditione sud
concordat, no man is pleased with his fortune, a pound of sorrow is familiarly mixed
with a dram of content, little or no joy, little comfort, but 32everywhere danger, contention, anxiety, in all places: go where thou wilt, and thou shalt find\ discontents,
cares, woes, complaints, sickness, diseases, incumbrances, exclamations:; If thou
look into the market, there (saith 33 Chrysostom) is brawling and contention; if to
the court, there knavery and flattery, &c.; if to a private man's house, there's cark
and care, heaviness," &c. As he said of old, 3aVil homine in terra spirat miserum
magis alma?   No creature so miserable as man, so generally molested, 35 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, JYunquid tentatio est vita
humana super terram?     A mere temptation is our life, (Austin, confess. lib. 10. cap.
28,) catena perpetuorum malorum, et quis potest molestias et dfficultates pati? Who
can endure the miseries of it? 36" In prosperity we are insolent and intolerable, dejected in adversity, in all fortunes foolish and miserable. 37.n 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? 3Wisdom 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
39 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, covetousness, 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,
40 " 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, 41 There is something in every one of us which
before trial we seek, and having tried abhor: 42 we earnestly wish, and eagerly covet,
and are eftsoons weary of it." Thus between hope and fear, suspicions, angers,
43Inter spemque metumque, timores inter et iras, betwixt falling in, falling out, &c., 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 plague, one
mischief, 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 and cities
are but so many dwellings of human misery. " In which grief and sorrow 44(as he
right well observes out of Solon) innumerable troubles, labours of mortal men, and
all manner of vices' are included, as in so many pens.)) Our villages are like molehills, and men as so many emmets, busy, busy still, going to and fro, in and out, and
2lUbique periculum, ubique dolor, ubique naufra- nasci hominem possis cum Platonistis agnoscere.
giuln, in hoc ambitu quocunque me vertam. Lipsius. 9sLib. 7. cap. 1. Non satis testimare, an melior parens
33 HIOn. 10. Si in forum iveris, ibi rix e, et pugner; si natura homini, an tristior noverca fuerit: Nulli frain curiam, ibi fraus, adulatio: si in domurn priva- gilior vita, pavor, coDfusio, rabies major, uni aiimantam, &c.   341Homer.   B3Multis repletur homo tium ambitio data, luctus, avaritia, uni superstitio.
miseriis, corporis miseriis, animi miseriis, dum dor- 40 Euripides. "I perceive such an ocean of troubles
mit, dum vigilat, quocunque se vertit. Lususque re- before me, that no means of escape remain."  41 De
rum, temporumque nascimur.    B6In blandiente consol. 1. 2. Nemo facile cum conditione sua concorfortuna intolerandi, in calamitatibus lugubres, semper dat, inest singulis quod imperiti petant, experti horrestulti et miseri, Cardan.  7 Prospera iu adversis ant. 42 Esse in honore juvat, mox displicet. 43 Hor.
desidero, et adversa prosperis timeo, quis inter hec 44 Borrheus in 6. Job. Urbes et oppida nihil aliud sunt
medius locus, ubi non fit humanae  vitar tentatio  quam humanarum erumnarum domicilia quibus luctus
f8 Cardan. consol. Sapientiae Labor annexus, glorim in- et moeror, et mortalium varii infinitique labores, et
vidia, divitiis curae, soboli solicitude, voluptati morbi, omnis generis vitia, quasi septis includuntur.
quieti paupertas, ut quasi fruendorum scelerum causa




172                           Causes of Melancholy.                [Part. 1. Sect. 2.
crossing one another's projects, as the lines of several sea-cards cut each other in a
globe or map. " Now light and merry, but 45(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, halting," &c. Some few amongst
the rest, or perhaps one of a thousand, may be Pullus Jovis, in the world's esteem,
Gallince filius albc, an happy and fortunate 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 46 he is most miserable and unhappy. A fair shoe, Hic soccus novus,
elegans, as he 47said, sed nescis ubi urat, but thou knowest not where it pincheth.
It is not another man's opinion can make me happy: but as 48Seneca well hath it,
"He is a miserable wretch that doth not account himself happy, though he be soveeign 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 theii
own: 49Cui placet alterius, sua nimirum est odio sors; but 50qui fit 4eccenas, &c.,
how comes it to pass, what's the cause of it? Many men are of such a perverse
nature, they are well pleased with nothing, (saith 5 Theodoret,) " neither with riches
nor poverty, they complain when they are well and when they are sick, grumble at
-all fortunes, prosperity and adversity; they are troubled in a cheap year, in a barren,
plenty or 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, insomuch that as 52 Paterculus mentioneth of him, you can scarce find of
any nation, order, age, sex, one for happiness to be compared unto him: he had, in
a word, Bona animi, corporis etfortunce, goods of mind, body, and fortune, so had
P. Mutianus, 53Crassus.  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, Omni vitafelix,
ab omni periculo immunis (which by theway Pausanias held impossible;) the Romans,of their 6 Cato, Curius, Fabricius, for their composed fortunes, and retired estates,
government of passions, and contempt 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 did Cato; and how much evil doth Lactantius and Theodoret
speak of Socrates, a weak man, and so of the rest. There is no content in this life,
-but as 6 he said, " All is vanity and vexation of spirit;" lame and imperfect. Hadst
thou Sampson's hair, Milo's strength, Scanderbeg's arm, Solomon's wisdom, Absalomis beauty, Crcesus' wealth, Pasetis obulum, Caesar's valour, Alexander's spirit,
Tully's or Demosthenes' eloquence, Gyges' ring, Perseus' Pegasus, and Gorgon's
head, Nestor's years to come, all this would not make thee absolute; give thee content, and true happiness in this life, or so continue it.  Even in the midst of all our
mirth, jollity, and laughter, is sorrow and grief, or if there be true happiness amongst
us,'tis but for a time,
57 " Desinat in piscem mulier formosa superne:"  1  "A handsome woman with a fish's tail,"
a fair morning turns to a lowering afternoon. Brutus and Cassius, once renowned,
both eminently happy, yet you shall scarce find two (saith Paterculus) quosfortuna
maturiiis destiturit, whom  fortune sooner forsook.  Hannibal, a conqueror all his
life, met with his match, and was subdued at last, Occurrit forti, qui mage fortis
erit. One is brought in triumph, as Caesar into Rome, Alcibiades into Athens, coronis
45 Nat. Chytreus de lit. Europa.,Ltetus nunc, mox tris- graviter ferunt, atque ut semel dicam, nihil eos delectis; nunc sperans, paulo post diffidens; patiens hodie, tat, &c.  62 Vix ullius gentis, artatis, ordinis, homicras ejulans; nune pallens, rubens, currens, sedens, nem invenies cujus felicitatem fortunre Metelli comclaudicans, tremens, &c.  4 Sua cuique calamitas pares, Vol. 1.  3 P. Crassus Mutianus, quinque
prmecipua.  47 Cn. Grsecinus.  48Epist. 9. 1. 7. habuisse dicitur rerum bonarum maxima, quod esset
Miser est qui se beatissimurnnon judicat, licet impe- ditissimus, quod esset nobilissimus, eloquentissimus,
ret mundo non est beatus, qui se non putat: quid Jurisconsultissimus, Pontifex maximus.  54Lib. 7.
enim refert qualis status tuus sit, si tibi videtur ma- Regis filia, Regis uxor, Regis mater.  r Qui nihil
Ins.   49Hor. ep. 1. 1. 4.  60Hor. Ser. 1. Sat. 1. unquarn mali alit dixit, aut fecit, aut sensit, qui bene
61 Lib. de curat. grwec. affect, cap. 6. de provident. semper fecit, quod aliter facere non potuii.  6 SoloMultis nihil placet atque adeo et divitias damnant, et mon. Eccles, 1. 14.  7 Hor. Art. Poet,
paupertatem, de morbis expostulant, bene valentes




Mem. 3. Subs. 10.]           Discontents, Cares, 4c.                         17.3"
aureis donatus, crowned, honoured, admired; by-and-by his statues demolished, he
hissed out, massacred, &c. 58Magnus Gonsalva, that famous Spaniard, was of the
prince and people at first honoured, approved; forthwith confined and banished..Admnirandas actiones; graves plerunque sequuntur invidice et acres calumnie:'tis
Polybius his observation, grievous enmities, and bitter calumnies, commonly follow
renowned actions. One is born rich, dies a beggar:; sound to-day, sick to-morrow;
now in most flourishing estate, fortunate and happy, by-and-by deprived of his goods
by foreign enemies, robbed by thieves, spoiled, captivated, impoverished, as they of
59" Rabbah put under iron saws, and under iron harrows, and under axes of iron, and
cast into the tile kiln,"
60," Quid me felicem toties jactastis amici,
Qui cecidit, stabili non erat ille gradu."
He that erst marched like Xerxes with innumerable armies, as rich as Crcesus, now
shifts for himself in a poor cock-boat, is bound in iron chains, with Bajazet the
Turk, and a footstool with Aurelian, for a tyrannising conqueror to trample on. So
many casualties there are, that as Seneca said of a city consumed with fire, Una dies
interest inter maximam civitatem et nullam, one day betwixt a great city and none:
so many grievances from outward accidents, and from ourselves, our own indiscretion, inordinate appetite, one day betwixt a man and no man. And which is worse,
as if discontents and miseries would not come fast enough upon us: home homini
daemon, we maul, persecute, and study how to sting, gall, and vex one another with.
mutual hatred, abuses, injuries; preying upon and devouring as so many6 ravenous
birds; and as jugglers, panders, bawds, cozening one another; or raging as 62 wolves,
tigers, and devils, we take a delight to torment one another; men are evil, wicked,
malicious, treacherous, and 63naught, not loving one another, or loving themselves,
not hospitable, charitable, nor sociable as they ought to be, but counterfeit, dissemblers, ambidexters, all for their own ends, hard-hearted, merciless, pitiless, and to
benefit themselves, they care not what mischief they procure to others. 64 Praxinoe
and Gorgo in the poet, when they had got in to see thosp 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 formerly have enjoyed. He sits at table
in a soft chair at ease, but he doth remember in the mean time that a tired waiter
stands behind him, " an hungry fellow ministers to him full, he is athirst that gives
him drink (saith 65Epictetus) and is silent whilst he speaks his pleasure: pensive,
sad, when he laughs."    Pleno se proluit auro: he feasts, revels, and profusely
spends, hath variety of robes, sweet music, ease, and all the pleasure 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 continual labour,
they themselves living at ease, caring for none else, sibi nati; and are so far many
times from putting to their helping hand, that they seek all means to depress, even
most worthy and well deserving, better than themselves, those whom they are by the
laws of nature bound to relieve and help, as much as in them lies, they will let
them  caterwaul, starve, beg, and hang, before they will any ways (though it be in
their power) assist or ease: 66 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?
If this be not a sufficient proof of their discontent and misery, examine every con68Jovis, vit ejus. 5 2 Sam. xii. 31. c Boethius, lum inter eos, ant belli prmparatio, ant infida pax,
lib. 1. Met. Met. 1.  61 Omnes hie ant captantur, idem ego de mundi accolis.  6' Theocritus Edyll. 15.
ant captant: ant cadavera que lacerantur, ant corvi 65 Qui sedet in mensa, non meminit sibi otioso minisqui lacerant. Petron.  62Homo omne monstrum trare negotiosos, edenti esurientes, bibenti sitientes,
est, ille nam susperat feras, luposque et ursos pectore &c.  66 Quando in adolescentia sua ipsi vixerint,
obscuro tegit. Hens.  63 Quod Paterculus de populo lautius et liberius voluptates suas expleverint, illi
Romano durante bello Punico per annos 115, ant bel- gnatis impenunt duriores continentime leges.
r2




174                           Causes of Melancholy.                 [Part. 1. Sec. 2.
dition and calling apart. Kings, princes, monarchs, and magistrates seem to be most
happy, but look into their estate, you shall 67find them to be most encumbered with
cares, in perpetual fear, agony, suspicion, jealousy: that, as 6She said of a crown, if
they knew but the discontents that accompany it, they would not stoop to take it
up.   Quem mihi regem    dabis (saith Chrysostom) non curis plenum?     What king
canst thou show me, not full of cares?   69" Look not on his crown, but consider
his afflictions; attend not his number of servants, but multitude of crosses.".Jihil
aliud potestas 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, cruciatum animo: which made 70Demosthenes vow, si vel ad tribunal,
vel ad interitum duceretur: if to be a judge, or to be condemned, were put to his
choice, he would be condemned.     Rich 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 71place 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 contemptible
in the world's esteem; to be a lawyer,'tis to be a wrangler; to be a physician,
72pudet lotii,'tis loathed; a philosopher, a madman; an alchymist, a beggar; a poet,
esurit, an hungry jack; a musician, a player; a schoolmaster, a drudge; an husbandman, an emmet; a merchant, his gains are uncertain; a mechanician, base; a
chirurgeon, fulsome; a tradesman, a 7liar; a tailor, a thief; a serving-man, a slave;
a soldier, a butcher; a smith, or a metalman, the pot's never from his 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 content.  The like you may say of all ages; children live in a
perpetual slayery, 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,
falsehood, and cozenage,
74-    "Incedit per ignes,                -— "you incautious tread
Suppositos cineri doloso,"            On fires, with faithless ashes overhead."
75old 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: JVon est vivere, sed valere vita.
One complains of want, a second of servitude, 76another of a secret or incurable
disease;. of some deformity of body, of some loss, danger, death of friends, shipwreck, persecution, imprisonment, disgrace, repulse, 77contumely, calumny, abuse,
injury, contempt, ingratitude, unkindness, scoffs, flouts, unfortunate marriage, single
life, too many children, no children, false servants, unhappy children, barrenness,
banishment, oppression, frustrate hopes and ill-success, &c.
78," Talia de genere hoc adeo sunt multa, loquacem ut  "But, every various instance to repeat,
Delassare valent Fabium." —             |    Would tire even Fabius of incessant prate."
Talking Fabius will be tired before he can tell half of them; they are the subject
of whole volumes, and shall (some of them) be more opportunely dilated elsewhere.
In the meantime thus much I may say of them, that generally they crucify the soul
of man 79attenuate our bodies, dry them, wither them, shrivel them     up like old
apples, make them as so many anatomies s (ossa atque pellis est totus, ita curis macet)
they cause tempus fcedum et squalidum, cumbersome days, ingrataque tempora,
slow, dull, and heavy times: make us howl, roar, and tear our hairs, as sorrow did
67 Lugubris Ate luctuque fero Regum tumidas obsi- et urina, medicorum fercula prima.  73 Nihil ludet arces. Res est inquieta fielicitas.  68Plus aloes crantur, nisi admodum mentiendo. Tull. Offic. 74Hor.
quam mellis habet. Non humi jacentem tolleres. 1. 2. od. 1.  71Rarus felix idemque senex. Seneca
Valer. 1. 7. c. 3.  69Non diadema aspicias, sed in Her. aeteo.  76 Omitto aegros,.exules, mendicos,
vitam afflictione refertam, non catervas satellitum, quos nemo audet faelices dicere. Card. lib. 8. c. 46. de
sed curarum multitudinem.  70As Plutarch re- rer. var.  77 Spretmeque injuria formae.  78 Hor.
lateth.  71 Sect. 2. memb. 4. subsect. 6.  72 Stercus 79Attenuantvigiles corpus miserabile curte. O8Plautus




Mem. 3. Subs. 11.]               Ambition, a Cause.                               175
in 81 Cebes' table, and groan for the very anguish of our souls. Our hearts fail us as
David's did, Psal. xl. 12, 64 for innumerable troubles that compassed him;" and we
are ready to confess with Hezekiah, Isaiah lviii. 17, " behold, for felicity I had bitter
grief;" to weep with Heraclitus, to curse the day of our birth with Jeremy, xx. 14,
and our stars with Job: to hold that axiom of Silenus, 82" 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.
SUB SECT. XL-Concupiscible Jppetite, as Desires, Jmbition, Causes.
THESE concupiscible and irascible appetites are as the two twists of a rope, mutually mixed one with the other, and both twining about the heart: both good, as Austin
holds, I. 14. c. 9. de civ. Dei, s" if they be moderate; both pernicious if they be
exorbitant.  This concupiscible appetite, howsoever it may seem to carry with it a
show of pleasure and delight, and our concupiscences most part affect us with content and a pleasing object, yet if they be in extremes, they rack and wring us on the
other side. A true saying it is, " Desire hath no rest;" is infinite in itself, endless;
and as 84 one calls it, a perpetual rack, 85or horse-mill, according to Austin, still
going round as in a ring. They are not so continual, as diversfeliciis atomos denumerare possem, saith 86 Bernard, quam motus cordis; nunc heec, nune ilia cogito, you
may as well reckon up the motes in the sun as them.      87" It extends itself to everything," as Guianerius will have it, " that is superfluously sought after:"' or to any
8 fervent desire, as Fernelius interprets it; be it in what kind soever, it tortures if
immoderate, and is (according to 89 Plater and others) an especial cause of melancholy.
J4ultuosis concupiscentiis dilaniantur cogitationes mece 9'Austin confessed, that he was
torn a pieces with his manifold desires: and so doth 91 Bernard complain, " 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 commonly call ambition; love of money, which is
covetousness, and that greedy desire of gain: self-love, pride, and inordinate desire
of vain-glory or applause, love of study in excess; love of women (which will require a just volume of itself), of the other I will briefly speak, and in their order.
Ambition, a proud covetousness, or a dry thirst of honour, a great torture of the
mind, composed of envy, pride, and covetousness, a gallant madness, one 92 defines
it a pleasant poison, Ambrose, "a canker of the soul, an hidden plague:" 93Bernard,
" a secret poison, the father of livor, and mother of hypocrisy, the moth of holiness,
and cause of madness, crucifying and disquieting all that it takes hold of." 94 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, tritesque recedunt
(Lucretius), doubtful, timorous, suspicious, loath to offend in word or deed, still cogging and collogueing, embracing, capping, cringing, applauding, flattering, fleering,
visiting, waiting at men's doors, with all affability, counterfeit honesty and humility."6
If that will not serve, if once this humour (as " Cyprian describes it) possess his
thirsty soul, ambitionis salsugo ubi bibulam animam possidet, by hook and by crook
he will obtain it, "and from  his hole he will climb to all honours and offices, if it
s8 Htec quse crines evellit, terumna.  82 Optimum molestitis inquietat, secretum virus, pestis occulta, &c.
non nasci, aut cito mori.  3Bonme si rectam ra- epist. 126.  94Ep. 88.  9Nihil infelicius his,
tionem sequuntur, male si exorbitant.  84Tho. quantus iis timor, quanta dubitatio, quantus conatus,
Buovie. Prob. 18.  85Molam asinariam.  86 Tract. quanta solicitude, nulla illis A molestiis vacua hora.
de Inter. c. 92.  87 Circa quamlibet rem mundi hec 96 Semper attonitus, semper pavidus quid dicat, facipassio fieri potest, qum superfine diligatur. Tract. 15. atve: ne displiceat humilitatem simulat, honestatem
c. 17.    s Ferventius desiderium.  8Imprimis mentitur.  7 Cypr. Prolog. ad ser. To. 2. cunctos
verb Appetitus, &c. 3. de alien. ment.  90Conf. honorat, universis inclinat, subsequitur, obsequitur,
1. c. 29.  91 Per diversa loca vagor, nullo temporis frequentat curias, visitat, optimates amplexatur, apmomento quiesco, talis et talis esse cupio, illud atque plaudit, adulatur: per fas et nefas 6 latebris, in omillud habere desidero.  9 Ambros. 1. 3. super Lu- nem gradum ubi aditus patet se ingerit, discurrit.
cam. terugo anima.  93 Nihil animum cruciat, nihil




176                            Causes of Melancholy.                 [Part. 1. Sec. 2.
be possible for him to get up, flattering one, bribing another, he will leave no means
unessay'd to win all." 9 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, plots 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 9 Cyneas the
orator told Pyrrhus: with what waking nights, painful hours, anxious thoughts, and
bitterness of mind, inter spemque metumque, distracted and tired, they consume the interim of their time. There can be no greater plague for the present. If they do obtain their suit, which with such cost and solicitude they have sought, they are not
so freed, their anxiety is anew to begin, for they are never satisfied, nihil aliud nisi
imperium spirant, their thoughts, actions, endeavours are all for sovereignty and honour, like 100 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'Budaeus compares them; 2they 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 praetor;
from bailiff to major; first this office, and then that; as Pyrrhus in 3 Plutarch, they
will first have Greece, then Africa, and then Asia, and swell with AEsop'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 explere non
potest, firore corripitur; if he cannot satisfy his desire (as 4Bodine 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,
5 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 Budreus describes it)
" is a 6 gallimaufry of ambition, lust, fiaud, imposture, dissimulation, detraction, envy,
pride; 7 the court, a common conventicle of flatterers, time-servers, politicians, &c.;"
or as 8Anthony Perez will, " the suburbs of hell itself." If you will see such discontented persons, there you shall likely find them. 9And which he observed of the
markets of old Rome,'"Qui perjurum convenire vult hominem, mitto in Comitium;
Qui mendacem et gloriosum, apud Cluasinte sacrum;
Dites, damnosos maritos, sub basilica qureritoi &c."
Perjured knaves, knights of the post, liars, crackers, bad husbands, &c. keep their
several stations; they do still, and always did in every commonwealth.
SUBSECT. XII. —,sappyvp,, Covetousness, a Cause.
PLUTARCH, in his'0 book whether the diseases of the body be more grievous than
those of the soul, is of opinion, "' if you will examine all the causes of our miseries
in this life, you shall find them most part to have had their beginning from stubborn
anger, that furious desire of contention, or some unjust or immoderate affection,
s9Turble cogit ambitio regem inservire, ut Homerus alicujus, honestec vel inhoneste, phantasiam h1edunt;
Agamemnonem querentem inducit.  ss Plutarchus. unde multi ambitiosi, philauti, irati, avari, insani, &c.
Quin convivelnur, et in otio nos oblectemur, quoniam  Felix Plater, 1. 3. de mentis alien.' Aulica vita
in promptu id nobis sit, &c.  100 Jovius hist. 1. 1. colluvies ambitionis, cupiditatis, simulationis, imposvir singulari prudentia, sed profunda ambitione, ad turre, fraudis, invidiae, superbite Titannicaediversorium
exitiumn Italie natus.  1 Ut hedera arbori adhteret, aula, et commune conventiculum assentandi artificum,
sic ambitio, &c.  a Lib. 3. de contemptu rerum  &c. Budseus de asse. lib. 5.  In his Aphor.
fortuitarum. Magno conatu et impetu moventur, super 9 Plautus Curcul. Act. 4. Sce. 1.  10 Tom. 2. Si
eodem centro rotati, non proficiunt, nec ad finem per- examines, omnes miserite causas vel a ftrioso contenveniunt.    s Vita Pyrrhi.  4 Ambitio in insa- dendi studio, vel ab injusta cupiditate, origin6 traxisse
niain facile delabitur, si excedat. Patritius, 1.4. tit. 20. scies. Idem fere Chrysostomus coin. in c. 6. ad Rode regis instit.  sLib. 5. de rep. cap. 1.  6Im- man. ser. 11.
primis vero appetitus, seu concupiscentia nimia rei




MeIn. 3. Subs. 12.]            Covetousness, a Cause...'                          ~
as covetousness, &c.?   From whence 4 are wars and contentions amongst you?"5
"St. James asks: I will add usury, fraud, rapine, simony, oppression, lying, swearing, bearing false witness, &c. are they not from this fountain of covetousness, that
greediness in getting, tenacity in keeping, sordity in spending; that they are so wicked,
14 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 sorrows," 1 Tim. vi. 10. Hippocrates therefore in his Epistle to Crateva,
an herbalist, gives him this good counsel, that if it were possible, 1 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
mayest quickly cure all the diseases of their minds." For it is indeed the pattern,
image, epitome of all melancholy, the fountain of many miseries, much discontented
care and woe; this "6 inordinate, or immoderate desire of gain, to get or keep money,"
as 14 Bonaventure defines it: or, as Austin describes it, a madness of the soul, Gregory
a torture; Chrysostom, an insatiable drunkenness; Cyprian, blindness, speciosum
supplicium, a plague subverting kingdoms, families, an'incurable disease; BudIeus,
an ill habit,,6, yielding to no remedies:" neither Esculapius nor Plutus can cure
them: a continual plague, saith Solomon, and vexation of spirit, another hell. I know
there be some of opinion, that covetous men are happy, and worldly, wise, that there
is more pleasure in getting of wealth than in spending, and no delight in the world
like unto it.'Twas "Bias' problem of old, " With what art thou not weary? with
getting money. What is most 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's Zones of heat
and cold; voluntarily 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 extraordinary delight they take in
riches.  This may seem plausible at first show, a popular and strong argument; but
let him that so thinks, consider better of it, and he shall soon perceive, that it is far
otherwise than he supposeth; it may be haply pleasing at the first, as most part all
melancholy is. For such men likely have some lucida intervalla, pleasant symptoms
intermixed; but you must note that of 19 Chrysostom, "'Tis one thing to be rich,
another to be covetous:'"generally they are all fools, dizards, madl-men, 20nmiserable
wretches, living besides themselves, sine arte fruendi, in perpetual slavery, fear,
suspicion, sorrow, and discontent, plus aloes quam mellis hiabent; and are indeed,
" rather possessed by their money, than possessors:" as 21 Cyprian hath it, mancijpati
pecuniis; bound prentice to their goods, as 22 Pliny; or as Chrysostom, servi divitiarum, slaves and drudges to their substance; and we may conclude of them all, as
23 Valerius doth of Ptolomaeus king of Cyprus, " He was in title a king of that island,
but in his mind, a miserable drudge of money:
24         " potiore metallis
libertate carens" ------
whiuting 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, but that
covetous men    are madder than the rest; and he that shall truly look into their
11 Cap. 4. 1.  12 Ut sit iniquus in leum, in proxi- currit mercator ad Indos. Ifor.  e Qua re non es
mum, in seipsum.  13 Si vero, Crateva, inter cete- lassus lucrum faciendo: quid maxime delectabile 
ras herbarum radices, avaritite radicenm secare posses lucrari.  19Hom. 2. aliud avarus aliud dives.
amaram, ut nullhe reliquice essent, probe scito, &c. 20Divitia ut spinma animum hominis timoribus, solici14 Cap. 6. Dietre salutis: avaritia est amor immoderatus tudinibus, angoribus mirifice pungunt, vexant, crupecunie vel acquirendae, vel retinendae.  5iFerum ciant. Greg. in hom.  21 Epist. ad Donat. cap. 2.
profecto dirumque ulcus animi, remediis non cedens aLib. 9. ep. 30.  23Lib. 9. cap. 4. insulie rex titulo,
medendo exasperatur.  16 Malus est morbus male- sed animopecuniae miserabile mancipium.  24 I/or.
que afficit avaritia siquidem censeo, &c. avaritia difi- 10. lib. 1.  25 Danda est hellebori multo pars maxicilius curatur quam insanlia: quoniamn hac omnes fere ma avaris.
medici laborant. Hib. ep. Abderit.  17 Extremos:
23




178                             Causes of Melancholy.                   [Part. 1. Sect. 2.
estates, and examine their symptoms, shall find no better of them, but that they are
all 26fools, as Nabal was, Re et nomine (1. Reg. 15).      For what greater folly can
there be, or 27madness, than to macerate himself when he need not? and when, as
Cyprian notes, 28's 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
himselff to starve his genius, keep back from his wife 29and children, neither letting
them  nor other friends use or enjoy that which is theirs by right, and which they
much need perhaps; like a hog, or dog in the manger, he doth only keep it, because
it shall do nobody else good, hurting himself and others: and for a little momentary
pelf, damn his own soul? They are commonly sad and tetric by nature, as Achab's
spirit was because he could not get Naboth's vineyard, (1. Reg. 22.) 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 heapcth on himself; or if
he do sleep,'tis a very unquiet, interrupt, unpleasing sleep: with his bags in his
arms,'"congestis undique sace
Indormit inhians,"And though he be at a banquet, or at some merry feast,       he sighs for grief of heart
(as 30Cyprian hath it) and cannot sleep though it be upon a down bed; his wearish
body takes no rest, 3 troubled in his abundance, and sorrowful in plenty, unhappy
for the present, and more unhappy in the life to come." Basil.        He is a perpetual
drudge, 32 restless in his thoughts, and never satisfied, a slave, a wretch, a dust-worm,
senper quod idolo suo immolet, sedulus observat, Cypr. prolog. ad sermon, still seeking what sacrifice he may offer to his golden god, per fas et nefas, he cares not how,
his trouble is endless, 33crescunt divitice, tamen curtce nescio quid semper abest rei:
his wealth increaseth, and the more he hath, the more 4 he wants: like Pharaoh's
lean kine, which devoured the fat, and were not satisfied. 35Austin therefore defines
covetousness, quarumlibet rerum     inhonestam et insatiabilem   cupiditatem, a dishonest and insatiable desire of gain; and in one of his epistles compares it to hell;
36"' which devours all, and yet never hath enough, a bottomless pit,"l an endless
misery; in quem scopulum avaritice cadaverosi senes utplurimii    m impingunt, and that
which is their greatest corrosive, they are in continual suspicion, fear, and distrust.
He thinks his own wife and children are so many thieves, and go about to cozen
him, his servants are all false:
"t dRem suamt periisse, seque eradicariern, fi,  If his doors creek, then out he criP.s anon,
Et divim atque hominum clanmat continue fidem,  His goods are gone, and he is quite undone."
l)e suo tigillo si qua 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,
374 They are afraid of tempests for their corn; they are afraid of their friends lest
they should ask something of them, beg or borrow; they are afraid of their enemies
lest they hurt them, thieves lest they rob them; they are afraid of war and afraid of
peace, afraid of rich and afraid of poor; afraid of all."  Last of all, they are afraid of
want, that they shall die beggars, which makes them lay up still, and dare not use that
they have: what if a dear year come, or dearth, or some loss? and were it not that
they are loth to "3lay 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
2Luke. xii. 20. Stulte, hac nocte eripiam animam  cessat quipecunias supplere diligunt. Guianer. tract.
tuama.    7Opes quidein mortalibus sunt dementia 15. c. 17.  s3Hor. 3. Od. 24. Quo plus sunt potie,
Theog.'8 Ed. 2. lib. 2. Exonerare cum se possit plus sitiunter aquas.  s4 Hor. 1. 2. Sat. 6. O si an-.et relevare ponderibus pergit magis fortunis augenti- gulus ille proximus accedat, qui nunc deformat agelbus pertinaciter incubare.  29Non amicis, non li- lum.  aLib. 3. de lib. arbit. Immoritur studiis, et
beris, non ipsi sibi quidquam impertit, possidet ad hoc amore senescit habendi.:sAvarus vir inferno est
tanturn, ne possidere alteri liceat, &c. Ilieron. ad similis, &c. rnodum non habet, hoc egentior quo plira
Paulin. tam deest quod habet quam quod non habet. habet.  37 Erasm. Adag. chil. 3. cent. 7. pro. 72
0 Epist. 2. lib. 2. Suspirat in convivio, bibat licet gem- Nulli fidentes omnium formidant opes, ideo pavidum
mis et toro molliore marcidum corpus condiderit, vigi- malum vocat Euripides: metuunt tempestates ob frulat in pluma.   31 Angustatur ex abundantia, con- mentum, amicos ne rgent, inimicos n e  laedant, fures
tristatur ex opulentia, inffelix presentibus bonis, in- ne rapiant, bellum timent, pacem timent, summos,
faelicior in futuris.  a Illorum cogitatio nunquarn  medios, infinos.  s Hall Char.




Mem. 3. Subs. 13.]              Love of Gaming, cyc.                            179
miscarry; though they have abundance left, as 39Agellius notes.    40 Valerius makes
mention of one that in a famine sold a mouse for 200 pence, and famished himself:
such are their cares, 41 griefs and perpetual fears.  These symptoms are elegantly expressed by Theophrastus in his character of a covetous man; 42 "lying in bed, he
asked his wife whether she shut the trunks and chests fast, the capcase 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
lanthorn searching every corner, scarce sleeping a wink all night.' Lucian in that
pleasant and witty dialogue called Gallus, brings in Mycillus the cobler disputing
with his cock, sometimes Pythagoras; 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, 43 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 sudden, and running to the door to see whether all were fast. Plautus, in his Aulularia, makes old
Euclio 44 commanding Staphyla his wife to shut the doors fast, and the fire to be put out,
lest anybody should make that an errand to come to his house: when he washed his
hands, 4 he was loath to fling away the foul water, complaining that he was undone,
because the smoke got out of his roof.   And as he went from home, seeing a crow
scratch upon the muck-hill, returned in all haste, taking it for malum omen, an ill
sign, his money was digged up; with many such. He that will but observe their
actions, shall find these and many such passages not feigned for sport, but really performed, verified indeed by such covetous and miserable wretches, and that it is,
46 _ —-" manifesta phrenesis
Ut locuples morlaris egenti vivere fato."'
A mere madness, to live like a wretch, and die rich.
SUBSECT. XIII.-Love of Gaming, 4c. 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, pleasure and riot.'Tis the common end of
all sensual epicures and brutish prodigals, that are stupified and carried away headlong with their several pleasures and lusts. Cebes in his table, St. Ambrose in his
second book of Abel and Cain, and amongst the rest Lucian in his tract de Mercede
conductis, hath excellent well deciphered such men's proceedings in his picture of
Opulentia, whom he feigns to dwell on the top of a high mount, much sought after
by many suitors; at their first coming 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, 47pale, 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
lifers end. As the 4prodigal son had exquisite music, merry company, dainty fare at
so Agellius, lib. 3. cap. 1. interduin eo sceleris per- gui volo, ne causae quidquam sit quod te quisquam
veniunt ob lucrum, ut vitam propriam commutent. quaritet. Si bona fortuna veniat ne intromiseris;
4 Lib. 7. cap. 6.  41 Omnes perpetuo morbo agi- Occlude sis fores ambobus pessulis. Discrutior animi
tantur, suspicatur omnes timidus, sibique ob aururn quia dono abeundum est mihi: Nimis hercule inviinsidiari putat, nunquam quiescens, Plin. Prorein. lib. tus abeo, nec quid agam scio.  45 Ploras aquam pro14.    4 Cap. 18, in lecto jacens interrogat uxorem fundere, &c. periit dum fumus de tigillo exit foras.
an arcain probe clausit, an capsula, &c. E lecto sur- 4' Juv. Sat. 14.  47 Ventricosus, nudus, pallidus,
gens nudus et absque calceis, accensa lucerna omnia lava pudorem occultans, dextra siepsum strangulans,
obiens et lustrans, et vix somno indulgens.  43 Curis occurit autem exeunti prenitentia his miserum confiextenuatus, vigilans et secum supputans.  44 Cave ciens, &c.  4 Luke xv.
quequam alienun in aedes intromiseris. Ignem extin



:180                           Causes of Melanc7holy.                [Part. 1. Sect. 2.
first; but a sorrowful reckoning in the end; so have all such vain delights and their
followers.  ~4Tristes voluptatum   exitus, et quisquis voluptatum  suarum   reminisci
volet, intelliget, as bitter as gall and wormwood is their last; grief of mind, madness
itself. The ordinary rocks upon which such men do impigne and precipitate themselves, are cards, dice, hawks, and hounds, Insanumn venandi studium, one calls it,
insance substructiones: 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, 50Xenophon calls them, which howsoever they be delightsome things in
themselves, and acceptable to all beholders, an ornament, and benefitting 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 unprofitable building, which
would afterward yield him no advantage. Others, I say, are 51 overthrown by those
mad sports of hawking and hunting; honest recreations, 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 5"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 53Agrippa taxeth them, 54Acteeon
like, for'as he was eaten to death by his own dogs, so do they devour themselves and
their patrimonies, in such idle and unnecessary disports, neglecting in the mean time
their more necessary business, and to follow their vocations. Over-mad too sometimes are our great men in delighting, and doting too much on it.     5"4 When they
drive poor husbandmen from their tillage," as 56Sarisburiensis objects, Polycrat. 1. 1.
c. 4, "fling down country farms, and whole towns, to make parks, and forests,
starving men to feed beasts, and "7punishing in the mean time such a man that shall
molest their game, more severely than him that is otherwise a common hacker, or a
notorious thief."  But great men are some ways to be excused, the meaner sort
have no evasion why they should not be counted mad. Poggius the Florentine tells
a merry story to this purpose, condemning the folly and impertinent business of
such kind of persons.   A physician of Milan, saith he, that cured mad men, had a
pit of water in his house, in which he kept his patients, some up to the knees, some
to the girdle, some to the chin, pro modo insanice, as they were more or less affected.
One of them by chance, that was well recovered, stood in the door, and seeing a gallant ride by with a hawk on his fist, well mounted, with his spaniels after him, would
needs know to what use all this preparation served; he made answer to kill certain
fowls; the patient demanded again, what his fowl might be worth which he killed
in a year; he replied 5 or 10 crowns; and when he urged him farther what his
dogs, horse, and hawks stood him in, he told him 400 crowns; with that the patient bad be gone, as he loved his life and welfare, for if our master come and find
thee here, he will put thee in the pit amongst mad men up to the chin: taxing the
madness and folly of such vain men that spend themselves in those idle sports,
neglecting their business and necessary affairs. Leo decimus, that hunting pope, is
much discommended by 65Jovius in his life, for his immoderate desire of hawking
and hunting, in so much that (as he saith) he would sometimes live about Ostia
weeks and months together, leave suitors 59unrespected, bulls and pardons unsigned,
to his own prejudice, and many private men's loss. 5~"And if he had been by chance
crossed in his sport, or his game not so good, he was so impatient, that he would
49Boethius.  s0In Qeconom. Quid si nunc osten- toribus ut augeantur pascua feris. -Majestatis
dam eos qui magna vi argenti domus inutiles edifi- reus agricola si gustarit.  6A novalibus suis arcant, inquit Socrates.  51 Sarisburiensis Polycrat. centur agricolTe, dum fere babeant vagandi libertai. 1. c. 14. venatores omnes adhuc institutionem redo- tern: istis, ut pascua augeantur, preedia subtrahuntur,
lent centaurorum. Raro invenitur quisquam eorum &c. Sarisburiensis.  57Feris quam hominibus
modestus et gravis, raro continens, et ut credo sobrius mequiores. Cambd. de Guil. Conq. qui 36 Ecclesias
unquam.      52 Pancirol. Tit. 23. avolant opes cum matrices depopulatus est ad forestam novam.. Mat.
accipitre.  53Insignis venatorum stultitia, et super- Paris.  6eTom. 2. de vitis illustrium, 1. 4. de vit.
vacania cura eorum, qui dum nimium venationi insis- Leon. 10.  59 Venationibus adeo perdite studebat'unt, ipsi abjecta omni humanitate in feras degenerant, et aucupiis.  60 Aut infeliciter venatus tain impaut Acteon, &c.     54 Sabin. in Ovid. Metamor. tiens inde, ut summos s;epe viros acerbissimis contu55 Agrippa de vanit. scient. Insanum venandi studium, meliis oneraret, et incredibile est quali vultus animidum a novalibus arcentur agricolte subtrahunt prredia que habitu dolorem iracundiamque prweferret, &c.
rusticis, agricolonis pracluduntur sylvte et prata pas- 




Mem. 3. Subs. 13.]                 Love of Gaming.                                   181
revile and miscall many times men of great worth with most bitter taunts, look so
sour, be so angry and waspish, so grieved and molested, that it is incredible to relate
it."  But if he had good sport, and been well pleased, on the other side, incredibili
muniJicentia, with unspeakable bounty and munificence he would reward all his fellow hunters, and deny nothing to any suitor when he was in that mood. To say
truth,'tis the common humour of all gamesters, as Galatweus observes, if they win,
no men living are so jovial and merry, but 61if they lose, though it be but a trifle,
two or three games at tables, or a dealing at cards for two pence 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 Munera fortune, sed insidicc as that wise Seneca determines, not
fortune's gifts, but baits, the common catastrophe is 62beggary, 63 Ut pestis vitam, sic
adimit alea pecuniam, as the plague takes away life, doth gaming goods, for 64omnes
nudi inopes et egeni;
65"Alea Scylla vorax, species certissima furti,
Non contenta honis animum quoque perfida mergit,
Feda, 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 ringed in the meantime, and they themselves with loss of
body and soul rue it in the end. I will say nothing of those prodigious prodigals, perdendce pecunice genitos, as he 66 taxed Anthony, Qui patrimonium sine ulla fori calumnia amittunt, saith 67Cyprian, and 6smad Sybaritical spendthrifts, Quique una comedunt patrimonia ccena; that eat up all at a breakfast, at a supper, or amongst bawds,
parasites, and players, consume themselves in an instant, as if they had flung it into
69Tiber, with great wages, vain and idle expenses, &c., not themselves only, but even
all their friends, as a man desperately swimming drowns him that comes to help him,
by suretyship and borrowing they will willingly undo all their associates and allies.
7Irati pecuniis, as he saith, angry with their money: 71 what with a wanton eye, a
liquorish tongue, and a gamesome hand, when they have indiscreetly impoverished
themselves, mortgaged their wits, together with their lands, and entombed their ancestors' fair possessions in their bowels, they may lead the rest of their days in prison,
as many times they do; they repent at leisure; and when all is gone begin to be
thrifty: but Sera est in fundo parsimonia,'tis then too late to look about; their
2end is misery, sorrow, shame, and discontent.      And well they deserve to be infamous and discontent. 73 Catamidiari in.dmphitheatro, as by Adrian the emperor's edict
they were of old, decoctores bonorum suorum, so he calls them, prodigal fools, to be
publicly shamed, and hissed out of all societies, rather than to be pitied or relieved.74
The Tuscans and Boetians brought their bankrupts into the market-place in a bier
with an empty purse carried before them, all the boys following, where they sat all
day circumstante plebe, to be infamous and ridiculous. At 75Padua 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 moderate 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.
77," Qui vino indulget, quemque alea decoquit, ille
In venerern putret"
6Unicuique antem hoc a natura insitum est, ut doleat Spontaneum ad se trahunt furorem, et os, et nares et
sicubi erraverit aut deceptus sit.  62Juven. Sat. 8. oculos rivos faciunt furoris et diversoria, Chrys.hom. 17.
Nec enim loculis comitan tibus itur, ad casum tabule, 6oPascasius Justus 1. 1. de alea.  70Seneca.  71 Hall.
posita sed luditur area Lemnnius instit. ca. 44. menda- 72 In Sat. 11. Sed deficiente crumena: et crescente gula,
ciorum quidem,et perjuriorum et paupertatismaterest quis te manet exitus - rebus in ventrem mersis.
alea, nullam habens patrimonii reverentiam, quum  73Spartian. Adriano.  74 Alex. ab. Alex. lib. 6. c. 10.
illud effuderit, sensim in furta delabitur et rapinas. Idem Gerbelius, lib. 5. Gre. disc.  75Fines Moris
Saris. polycrat. 1. 1. c. 5.  63Damlhoderus.;4Dan. 76Justinian in Digestis.  77Persius Sat. 5. "One
Souter.  6esetrar. dial. 27. e6Salust.  67Tom. 3. indulges in wine, another the die consumes, a third ia
Ser. de Allea.   ssPlutus in Aristop. calls all such decomposed by venery."
gamesters madmen. Si in insanum homninem contigero.
Q




182                            Causes of Melancholy.                 [Part. 1. Sec. 2.
To whom is sorrow, saith Solomon, Pro. xxiii. 39, 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. Vinum furoris, Jeremy calls it, 15. cap. wine of madness, as well he
may, for insanire facit sanos, it makes sound men sick and sad, and wise men 8mad,
to say and do they know not what. J.ccidit hodie terribilis casus (saith 79S. Austin)
hear a miserable accident; Cyrillus' son this day in his drink, Matrem prcegnantem
nequiter oppressit, sororem violare voluit, patrem occidit fere, et duas alias sorores
ad mortem vulneravit, would have violated his sister, killed his father, &c. A true
saying it was of him, Vino dari elitiam et dolorem, drink causeth mirth, and drink
causeth sorrow, drink causeth "poverty and want," (Prov. xxi.) shame and disgrace.
Multi ignobiles evasere ob vini potum, et (Austin) amnissis honoribus profiugi 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 s~free madness, as Seneca calls it, purchase unto themselves eternal tediousness and trouble.
That other madness is on women, Jpostatare facit cor, saith the wise man, S.itque
homini cerebrum minuit. Pleasant at first she is, like Dioscorides Rhododaphne, 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 82"; oxen to the slaughter:
and that which is worse, whoremasters and drunkards shall be judged, amittunt gratiam, saith Austin, perdunt gloriam, incurrunt damnationem ceternam.     They lose
grace and glory;
63 --- " brevis ilia voluptas
Abrogat toternuin celi decus" —they gain hell and eternal damnation.
SUBSECT. XIV. —Philautia, or Self-love, Vain-glory, Praise, Honour, Immoderate
JApplause, Pride, over-much Joy, Syc., Causes.
SELF-LOVE, pride, and vain-glory, 4ccecus amor sui, which Chrysostom calls one of
the devil's three great nets; 85" Bernard, an arrow which pierceth the soul through,
and slays it; a sly, insensible enemy, not perceived," are main, causes. Where
neither anger, lust, covetousness, fear, sorrow, &c., nor any other perturbation can
lay hold; this will slily and insensibly pervert us, Quem non gula vicit, Philautia,
superavit, (saith Cyprian) whom surfeiting could not overtake, self-love hath overcome. 86" He hath scorned all money, bribes, gifts, upright otherwise and sincere,
hath inserted himself to no fond imagination, and sustained all those tyrannical concupiscences of the body, hath lost all his honour, captivated by vain-glory."  Chrysostom, sup. Io. Tu sola animum mentemque 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, Jlmabilis insania; this delectable
frenzy, most irrefragable passion, Mentis gratissimus error, this acceptable disease,
which so sweetly sets upon us, ravisheth our senses, lulls our souls asleep, puffs up
our hearts as so many bladders, and that without all feeling, 87insomuch 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 Ssmalady, that doth us most harm, and are very
willing to be hurt; adulationibus nostris libentur favemus (saith "sJerome) we love
him, we love him for it: 0 O Bonciari sudve, suave fuit d te tali hcec tribui;'Twas
sweet to hear it. And as 9 Pliny doth ingenuously confess to his dear friend Augu78Poculum quasi sinus in quo sepe naufragiumn fa- omnnem pecuniarum contempturn habent, et nulli imaciunt, jactura turn pecunine tuin mentis Erasmn. in Prov. ginationis totius mundi se imnmiscuerint, et tyrannicas
calicumn remiges. chil. 4. cent. 7. Pro. 41. 7'Ser. 33. ad corporis concupiscentias sustinuerint,hi multoties capti
frat. in Eremo.  8eLibera unius horae insaniam a vana gloria omnqiaperdiderunt.  s? Hac correpti non
teterno temnporis tamdio pensant.  s8Menander. cogitant de medela.  sSDii talem a terris avertite
82 Prov. 5.  83 Merlin. cocc. "That momentary plea- pestem.  89Ep ad Eustochium, de custod. virgin.
sure blots out the eternal glory of a heavenly life." 90Lyps. Ep. ad Bonciariulm.  91 Ep. lib. 9. Onnia tua
t4Hor.     8aSagitta quwa aninmanm penetrat, leviter scripta pulcherrima existimo, maxime tamen illa, quIt
penetrat, sed non leve infligit vulnus sup. cant. 86sQui de nobis.




Mem. 3. Subs. 14.]           Philautia, or Self-love,,c.                       183
rinus, "all thy writings are most acceptable, but those especially that speak of us."
Again, a little after to Maximus, 92 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 elephant, of any such virtues; yet it doth us good.   Though we seem many
times to be angry, 93"aand blush at our own praises, yet our souls inwardly rejoice,
it puffs us up;"'tis fallax suavitas, blandus demonon "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'4Iodocus
Lorichius reckons up; bragging, hypocrisy, peevishness, and curiosity.
Now the common cause of this mischief, ariseth from     ourselves or others, 5we
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 apt
plaud ourselves, and think all the world esteems so of us; and as deformed women
easily believe those that tell them they be fair, we are too credulous of our own good
parts and praises, too well persuaded of ourselves. We brag and venditate our 97 own
works, and scorn all others in respect of us; Inflati scientia, (saith Paul) our wisdom, 9our learning, all our geese are swans, and we as basely esteem and vilify other
men's, as we do over-highly prize and value our own. We will not suffer them to
be in secundis, no, not in tertiis; what, JMecum confertur Ulysses? they are Jlures,
Jiusce, culices prce se, nits and flies compared to his inexorable and supercilious,
eminent and arrogant worship: though indeed they be far before him. Only wise,
only rich, only fortunate, valorous, and fair, puffed up with this tympany of self-conceit; "as that proud pharisee, they are not (as they suppose) "like other men," of
a purer and more precious metal: l'Soli rei gerendi sunt eficaces, which that wise
Periander held of such:'meditantur omne qui prius negotium, &c..Novi quendam
saith 2Erasmus) 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 contend with him but the Romans. 4Eos solos dignos ratus
quibuscum de imperio certaret. That which Tully writ to Atticus long since, is still
in force. 5" 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
Ilierom defines; "a natural philosopher is a glorious creature, and a very slave of
rumour, fame, and popular opinion," and though they write de contemptu gloria, yet as
he observes, they will put their names to their books. Vobis et famce me semper dedi,
saith Trebellius Pollio, I have wholly consecrated myself to you and fame. 4 Tis all
my desire, night and day, Itis all my study to raise my name." Proud 7 Pliny seconds
him; Quamquam     0! &c. and that vain-glorious sorator is not ashamed to confess
in an Epistle of his to Marcus Lecceius, JIrdeo incredibili cupididate, &c. " I burn
with an incredible desire to have my 9name registered in thy book. Out of this fountain proceed all those cracks and brags, —-   speramus carmina.fingi Posse linenda
eedro, et leni servanda cupresso --   JYon usitata nec tenui ferar penna.     nec in
terra morabor longius..Jil parvum aut humili modo, nil mortale loquor. Dicar qua
violens obstrepit J!usidus.-  Exegi monumentum cere perennius. lamque opus exegi,
92 Exprinere non possum quam sit jucundum, &c. Alexandri gesta inferiora scriptis suis existimaret, Io.
93 Hieroin. et licet nos indignos dicinus et calidus rubor  Vossius lib. 1. cap. 9. de hist.  4 Plutarch. vit. Cato.
ora perfundat, attamen ad laudenm suanm intrinsecus nis.  5 Nemo unquarn Poeta ant Orator, qui quenanimae laetantur.  94Thesaur. Theo.  95 Nec enim quam se meliorem arbitraretur.  6Consol. ad Painmrihi cornea fibra est. Per.  6 E rnanibus illis, Nascen- machium mundi Philosophus, gloriae animal. et populatur viohe. Pers. 1. Sat.  97 Omnia enim nostra, supra ris aura et rumorum venale mancipium.  7 Epist. 5.
modum placent.    9rFab. 1. 10. c. 3. Ridentur mala Capitoni suo Diebus ac noctibus, hoc solum cogito si
comnponunt carmina, verum gaudeut scribentes, et se qua me possum levare hurno. Id voto meo sufficit, &c.
venerantur, et ultra. Si taceas laudant, quicquid scrip.- Tullius.  9Ut nonen meum scriptis, tuis illustretur.
sere beati. Hor. ep. 2. 1.2.  99 Luke xviii. 10.  0ooDe Inquies animus studio eternitatis, noctes et dies ange.
neliore luto finxit prcecordia Titan.  1 Auson. sap. batir. Hensius forat. uneb. de Seal.  10 Hor. art.
Chil. 3. cent. 10. pro. 97. Qui se crederet nerninem ulla Poet.  1 Od. Vit. 1. 3. Jamnque opus exegi. Vade
n re prastantiorem.   3Tanto fastu scripsit, ut liber fcelix Palingen. lib. 18.




184                           Causes of Melancholy.                 [Part. 1. Sec. 2.
quod nec Jovis ira, nec ignis, &c. cum venit ille dies, &c. parte tamen meliore mei
super alta perennis astra ferar) nomenque erit indelebile nostrum. (This of Ovid I
have paraphrased in English.)
" And when I am dead and gone,            And I shall be alive,
My corpse laid under a stone             In these my works for ever,
My fame shall yet survive,               My glory shall persever," &c.
And that of Ennius,
" Nemo me lachrymis decoret, neque funera fletu
Faxit, cur? volito docta 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'2Topics, but he
will be immortal. Typotius de fama, shall be famous, and well he deserves, because
he writ of fame; 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 hic est;" " to be pointed at with the finger, and to have it said'there he
goes,' " to see their names inscribed, as Phryne on the walls of Thebes, Phryne
fecit; this causeth so many bloody battles, "4Etnoctes cogit vigilare serenas;"; and induces us to watch during calm nights.'"  Long journeys, "JMagnum iter intendo, sed dat mihi gloria vires,"  I contemplate a monstrous journey, but the love
of glory strengthens me for it," gaining honour, a little applause, pride, self-love,
vain-glory.  This is it which makes them take such pains, and break out into those
ridiculous strains, this high conceit of themselves, to'3scorn all others; ridiculo
fastu et intolerando contemptu; as'4Palamon 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 anything but their own
commendation," which Hierom notes of such kind of men.        And as "6Austin well
seconds him, " tis their sole study day and night to be commended and applauded."
When as indeed, in all wise men's judgments, quibus cor sapit, they are "mad, empty
vessels, funges, beside themselves, derided, et ut Camelus in proverbio qucerens cornua, etianm quas habebat aures amisit,'their works are toys, as an almanac out of
date, 9 authoris pereunt garrulitate sui, they seek fame and immortality, but reap dishonour and infamy, they are a common obloquy, insensati, and come far short of that
which they suppose or expect. 2 0 puer ut sis vitalis metuo,
-----    " How much I dread
Thy days are short, some lord shall strike thee dead."
Of so many myriads of poets, rhetoricians, philosophers, sophisters, as 2"Eusebius
well observes, which have written in former ages, scarce one of a thousand's works
remains, nomina et libri simul cum corporibus interierunt, their books and bodies are
perished together.  It is not as they vainly think, they shall surely be admired and
immortal, as one told Philip of Macedon insultingly, after a victory, that his shadow
was no longer than before, we may say to them,
" Nos demiramur, sed non cum deside vulgo,  "We marvel too, not as the vulgar we,
Sed velut Harpyas, Gorgonas, et Furias."  But as we Gorgons, Harpies, or Furies see."
Or if we do applaud, honour and admire, quota pars, how small a part, in respect
of the whole world, never so much as hears our names, how few take notice of us,
how slender a tract, as scant as Alcibiades' 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, eighteen times bigger than it? and then if those stars be infinite, and
every star there be a sun, as some will, and as this sun of ours hath his planets about
him, all inhabited, what proportion bear we to them, and where's our glory? Orbern
12 In lib. 8.  3 De ponte dejicere.  14Sueton. quam sic ob gloriam cruciari? Insaniam istam domine
lib. degram.  i Nihil libenter audiunt, nisi laudes longe fac a mne. Austin. cons. lib. 10. cap. 37.  es "As
suas.    16 Epis. 56. Nihil aliud dies noctesque cogi- Camelus in the novel, who lost his ears while he was
tant nisi ut in studiis suis laudentur ab hominibus. looking for a pair of horns."  19 Mart. 1. 5. 51.
17Quae major dementia ant dici, aut excogitari potest, 20Hor. Sat. 1.. 2.  21 Lib. cont. Philos. cap. 1.




Mem. 3. Subs. 14.]       Vain-glory, Pride, Joy, Praise.                     185
terrarum victor Romanus habebat, as he cracked in Petronius, all the world was
under Augustus: and so in Constantine's time, Eusebius brags he governed all the
world, universum mundum preeclare admodum administravit, —   et omnes 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 part of the now known world,
nor half of that which was then described. What braggadocioes are they and we
then? quam brevis hic de nobis sermon as 22he said, 23pudebit aucti nominis, how short
a time, how little a while doth this fame of ours continue? Every private province,
every small territory and city, when we have all done, will yield as generous spirits,
as brave examples in all respects, as famous as ourselves, Cadwallader in Wales,
Rollo in Normandy, Robin Hood and Little John, are as much renowned in Sherwood, as Caesar in Rome, Alexander in Greece, or his Hephestion, 40Omnis cetas
omnisque populus in exemplum et admirationem veniet, every town, city, book, is full
of brave soldiers, senators, scholars; and though 25Bracydas was a worthy captain,
a good man, and as they thought, not to be matched in Lacedwemon, yet as his mother
truly said, plures habet Sparta Bracyda meliores, Sparta had many better men than
ever he was; and howsoever thou admirest thyself, thy friend, many an obscure fellow the world never took notice of, had he been in place or action, would have done
much better than he or he, or thou thyself.
Another kind of mad men there is opposite to these, that are insensibly mad, and
know not of it, such as contemn all praise and glory, think themselves most free,
when as indeed they are most mad: calcant sed aliofastu: a company of cynics,
such as are monks, hermits, anachorites, that contemn the world, contemn themselves,
contemn all titles, honours, offices: and yet in that contempt are more proud than
any man living whatsoever. They are proud in humility, proud in that they are not
proud, scepe homo de vance glorice contemptu, vaniis gloriatur, as Austin hath it, confess. lib. 10, cap. 38, like Diogenes, intus gloriantur, 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 Lucilius, 26 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 whatsoever 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, glosing titles, false
eulogiums, so bedaub and applaud, gild over many a silly and undeserving man, that
they clap him quite out of his wits. Res imprimis violenta est, as Hierom notes, this
common applause is a most violent thing, laudum placenta, a drum, fife, and trumpet
cannot so animate; that fattens men, erects and dejects them in an instant. 2Palma
negata macrum, donata reducit opimum.   It makes them fat and lean, as frost doth
conies. 28 4 And who is that mortal man that can so contain himself, that if he be immoderately commended and applauded, will not be moved?" Let him be what he
will, 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 Deique nostri: and they
will sacrifice unto him,
30o1 -- divinos si tu patiaris honores,
Ultrb ipsi dabimus meritasque sacrabimus aras."
If he be a soldier, then Themistocles, Epaminondas, Hector, Achilles, duofulmina
belli, triumviri terrarum, &c., and the valour of both Scipios is too little for him, he
is invictissimus, serenissimus, multis trophceus ornatissimus, naturae dominus, although
he be lepus galeatus, indeed a very coward, a milk-sop, 31 and as he said of Xerxes,
22Tul. som. Scip.  23 Boethius.  24 Putean. Ci- bile Iumi positum, et quicquid ad laudem perversa via
salp. hist. lib. I. 2s Plutarch. Lycurgo.  6 Epist. 13. sequitur evita.  T Per. s28Quis vero tam bene moIllud te admoneo, ne eorum more facias, qui non pro- dulo suo metiri se novit, ut eum assiduam et immodicce
ficere, sed conspici cupiunt, qua: in habitu tuo, aut genere laudationes non moveant? Hen. Steph.  29 Mart.
vitae notabilia sunt. Asperum cultum et vitiosum caput, so Stroza. " If you will accept divine honours, we will
negligentiorem barbam, indictum argento odium, cu- willingly erect and consecrate altars to you." a3Justin.
24                              Q2




186                              Causes of Melancholy.                  [Part. 1. Sec. 2.
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, &c., And
then my silly weak patient takes all these eulogiums to himself; if he be a scholar
so commended for his much reading, excellent style, method, &c., he will eviscerate
himself like a spider, study to death, Laudatas ostendit avis 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, he will combat with a giant, run first upon a breach, as another 32 Philippus,
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." s3
he is mad, mad, mad, no woe with him:-          impatiens consortis erit, he will over
the 34Alps to be talked of, or to maintain his credit. Commend an ambitious man,
some proud prince or potentate, si plus cequo laudetur (saith 35Erasmus) cristas erigit, exuit hominem, Deum se putat, he sets up his crest, and will be no longer a man
but a God.
36" -     nihil est quod creeere de se
Non audet quum laudatur diis squa potestas." 37
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, 3 (Dominus Deus noster sic fieri jubet,)
like the 39 Persian kings, whose image was adored by all that came into the city of
Babylon. Commodus the emperor was so gulled by his flattering parasites, that he
must be called Hercules. 40Antonius the Roman would be crowned with ivy, carried in a chariot, and adored for Bacchus. Cotys, king of Thrace, was married to
41Minerva, and sent three several messengers one after another, to see if she were
come to his bed-chamber. Such a one was 42 Jupiter Menecrates, Maximinus, Jovianus, Dioclesianus Herculeus, Sapor the Persian king, brother of the sun and moon,
and our modern Turks, that will be gods on earth, kings of kings, God's shadow,
commanders of all that may be commanded, our kings of China and Tartary in this
present age. Such a one was Xerxes, that would whip the sea, fetter Neptune, stultt
jactantid, and send a challenge to Mount Athos; and such are many sottish princes,
brought into a fools 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. Stultitiam suam produnt, &c.,
(saith 43Platerus) your very tradesmen if they be excellent, will crack and brag, and
show their folly in excess. They have good parts, and they know it, you need not
tell them  of it; out of a conceit of their worth, they go smiling to themselves, a
perpetual meditation of their trophies and plaudits, they run at last quite mad, and
lose their wits.44 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, 4one Galeus de Rubeis, 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
4' grew thereupon so 4arrogant, 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 4 or tell what they say or do, they are so ravished on a sudden; and with
2 Livius. Gloria tantum elatus, non ira, in medios Alexandriae. Pater. vol. post.  41 MinervaR nuptias
hostes irruere, quod completis muris conspici se pugnan- ambit, tanto furore percitus, ut satellites mittcret ad
tem, a muro spectantibus, egregium ducebat.  3 "Ap- vidlendum num dea in thalamis venisset, &c. 42Elian.
plauded virtue grows apace, and glory includes within li. 12.  4De mentis alienat. cap. 3.  44Sequi.
it an immense impulse."  341 demens, et sevas curre turque superbia formam. Livius li. 11. Oraculum cst,
per Alpes, Aude Aliquid, &c. ut pueris placeas, et de- vivida ssepe ingenia, luxuriare hac et evanescere mulclamatio fias. Juv. Sat. 10.  35 In moriRe Encom. tosque sensum penitus amisisse. Homines intuentur,
86 Juvenal. Sat. 4.  S7 " There is nothing which over- ac si ipsi non essent homines.  45 Galeus de rubeis,
lauded power will not presume to imagine of itself." civis noster faberferrarius, ob inventionem instrumenti
8 Sueton. c. 12. in Domitiano.  39Brisonius.  4oAn. Coclee olin Archimedis dicti, pree hretitia insanivit.
tonius ab assentatoribus evectus Librum se patrem  46Insania postmodum correptus, ob nimiamn inde arro,
apellari jussit, et pro deo se venditavit redimitus he- gantiam.  47 Bene ferre magnam disce fortunam
dera, et corona velatus aurea, et thyrsum tenens, cothur- Hor. Fortunam reverenter habe, quicunque repenlt
nisque succinctus curru velut Liber pater vectus est Dives ab exili progrediere loco. Ausonius.




MIem. 3. Subs. 15.]                 Study, a Cause.                                  187
vain conceits transported, there is no rule with them. Epaminondas, therefore, the
next day after his Leuctrian victory, 48s( came abroad all squalid and submiss,' and
gave no other reason to his friends of so doing, than that he perceived himself the
day before, by reason of his good fortune, to be too insolent, overmuch joyed. That
wise and virtuous lady, 49Queen Katherine, Dowager of England, in private talk,
upon like occasion, said, " that 50 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 the
misery of Scholars, and why the Muses are Melancholy.
LEONARTUS Fuchsius Instit. lib. iii. sect. 1. cap. 1. Faelix Plater, lib. iii. de mentis
alienat. Herc. de Saxonia, Tract. post. de melanch. cap. 3, speak of a 51peculiar fury,
which comes by overmuch study. Fernelius, lib. 1, cap. 18, 52puts study, contemplation, and continual meditation, as an especial cause of madness: and in his 86
consul. cites the same words. Jo. Arculanus, in lib. 9, Rhasis ad J.lnansorem, cap. 16,
amongst other causes reckons up studium vehemens: so doth Levinus Lemnius, lib.
de occul. nat. mirac. lib. 1, cap. 16. 53" Many men (saith he) come to this malady
by continual 54 study, and night-waking, and of all other men, scholars are most subject to it:" and such Rhasis adds, 55" that have commonly the finest wits."      Cont.
lib. 1, tract. 9, Marsilius Ficinus, de sanit. tuenda, lib. 1. cap. 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
epithets to scholars: and 5Patritius therefore, in the institution 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 good scholars are
never good soldiers, which a certain Goth well perceived, for when his countrymen
came into Greece, and would have burned all their books, he cried out against it, by
no means they should do it, 57 leave them that plague, which in time will consume
all their vigour, and martial spirits." The 68Turks abdicated Cornutus the next heir
from the empire, because he was so much given to his book: and'tis the common
tenet of the world, that learning dulls and diminisheth the spirits, and so per consequens 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 59 Festus told Paul) hath made thee mad;'tis that other extreme
which effects it.   So did Trincavelius, 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. 1. 10, observ. 13, in a young divine
in Louvaine, that was mad, and said 60 e he had a Bible in his head:" Marsilius Ficinus
de sanit. tuend. lib. 1, cap. 1, 3, 4, and lib. 2, cap. 16, gives many reasons, 61' why
students dote more often than others."     The first is their negligence; 62o, other men
48 Processit squalidus et submissus, ut hesterni Diei Ens Thesaur Polit. Apoteles. 31. Grecis hanc pestemr
gaudiuim intemperans hodie castigaret.  49 Uxor relinquite quae dubium non est, quin brevi omnem iis
1-en. 8.  50 Neutrius se fortunae extremum libenter vigorem ereptura Martiosque spiritus exhaustura sit;
experturam dixit: sed si necessitas alterius subinde Ut ad arma tractanda plane inhabiles futuri sint.
imponeretur, optare se difficilem et adversam: quod in 58 Knoles Turk. Hist.  69 Acts, xxvi. 24.  60 Nimniis
hac nulli unquam defiit solatium, in altera multis con. studiis melancholicus evasit, dicens se Biblium in capite
silium, &c. Lod. Vives.  51 Peculiaris furor, qui ex habere.  61 Cur melancholia assidua, crebrisque deliteris fit.  52 Nihil magis auget, ac assidua studia, liramentis vexentur eorum animi ut desipere cogantur.
et profundme cogitationes.  a3 Non desunt, qui ex 62Solers quilibet artifex instrumenta sua diligentissime
jugi studio, et intempestiva lucubratione, huc devene. curat, penicellos pictor; malleos incudesque faber fer.
runt, hi prie cueteris enim plerunque melancholia solent -rarius; miles equos, arma venator, auceps aves, et
infestari.  4 Study is a continual and earnest medi- canes, Cytharam Cytharedus, &c. soil musarum mystae
tation, applied to something with great desire. Tully. tain negligentes sunt, ut instrumentum illud quo mun.
65 Et illi qui sunt subtilis ingenii, et multas prtemedita- dum universun metiri solent, spiritum scilicet, penitus
tionis, de facili incidunt in melancholiam.  O5b negligere videantur.
studiorum solicitudinem lib. 5. Tit. 5.  7 Gaspar




188&                            Causes of Melancholy.                   [Part. 1. Sec. 2.
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 hbwks, hounds,
horses, dogs, &c.; a musician will string and unstring his lute, &c.; ionly 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 funiculum    nimis intendendo aliquando abrumpas: 4 See thou twist not
the rope so hard, till at length it 63 break." Facinus 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;
64 "And to this day is every scholar poor;
Gross gold from them runs headlong to the boor:"
Mercury can help them to knowledge, but not to money.          The second is contemplation, 65(4 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 concoction, and for want of
exercise the superfluous vapours cannot exhale," &c. The same reasons are repeated
by Gomesius, lib. 4, cap., de sale 66"ymannus orat. de Imag. Jo. Voschius, lib. 2,
cap. 5, de peste: and something more they add, that hard students are commonly
troubled with gouts, catarrhs, rheums, cachexia, bradiopepsia, bad eyes, stone and
colic, 67 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 cursu contingere metam,   " e that desires this wished goal to gain,
Multa tulit, fecitque puer, sudavit et alsit."  [  Must sweat and freeze before he can attain,"
and labour hard for it. So did Seneca, by his own confession, ep. 8.      6" 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 pro Jtrchia Poeta: "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? 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
dizards, neglecting all worldly affairs arid their own health, wealth, esse and bene esse, to
gain knowledge 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, contemned,
derided, doting, and mad.    Look for examples in Hildesheim spicel. 2, de mania et
delirio: read Trincavellius, 1. 3, consil. 36, et c. 17. Montanus, consil. 233. 9Garceus
de Judic. genit. cap. 33.   Mercurialis, consil. 86, cap. 25.  Prosper 7 Calenius in his
Book de atrd bile; Go to Bedlam and ask.       Or if they keep their wits, yet they are
esteemed scrubs and fools by reason of their carriage: " after seven years' study"
--      "statua taciturnius exit,
Plerumque et risum populi quatit."
" He becomes more silent than a statue, and generally excites people's laughter."
63 Arcus et arma tibi non sunt imitanda Dianwe. Si diosi sunt Cacectici et nlnquam bene colorati, propter
nunquamcessestenderemolliserit. Ovid. e6Ephemer. debilitatem digestivre facultatis, multiplicantur in iis
65 Contemplatio cerebrum exsiccat et extinguit calorem  superfluitates. Jo. Voschius parte 2. cap. 5. de peste.
naturalem, unde cerebrum frigidum et siccum evadit 68Nullus mihi per otium dies exit, partem noctis studiis
quod est melancholicum. Accedit ad hoc, quod natura dedico, non vero somno, sed oculos vigilia fatigatos cain contemplatione, cerebro prorsus cordique intenta, dentesque, in operam detineo.  69 Johannes Hanus.
stomachum heparque destituit, unde ex alimentis male chius Bohemus. nat. 1516. eruditus vir, niniis studiis in
coctis, sanguis crassus et niger efficitur, dum nimio otio Phrenesin incidit. Montanus instances in a French.
membrorum superflui vapores non exhalant.  6 Cere- man of Tolosa.  70 Cardinalis Cwecius; ob laborem,
brumn exsiccatur, corpora sensim gracilescunt.  07 Stu- vigiliam, et diuturna studia factus Melancholicus.




Mem. 3. Subs. 15.]                   Study, a Cause.                                 189
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, "hlos 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: 72a mere
scholar, a mere ass.
-   74 " who do lean awry
Their heads, piercing the earth with a fixt eye;
73,, Obstipo capite, et figeutes lurine terram,
7" Ohstipo capite, et figentes lumine terramn,  When, by themselves, they gnaw their murmuring,
Murmnura c  um secure,  et rabiosa silentia rodunt,  And furious silence, as'twere balancing
Atque experrecto trutinantur verba labello,  Each word upon their out-stretched lip, and when
Egroti veteris meditantes somnia, gigni   They meditate the dreams of old sick men,
De nihilo nihilum; in nihilum nil posse reverti."  As,' Out of nothing, nothing can be brought;
And that which is, can ne'er be turn'd to nought.''
Thus they go commonly meditating unto themselves, thus they sit, such is their
action and gesture.   Fulgosus, 1. 8, c. 7, makes mention how Th. Aquinas supping
with king Lewis of France, upon a sudden knocked his fist upon the table, and
cried, conclusium est contra J.anichceos, his wits were a wool-gathering, 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 was mingled with the silver in king Hieron's
crown, ran naked forth of the bath and cried'vp7ax    I have found: 76; and was commonly so intent to his studies, that he never perceived what was done about him:
when the city was taken, and the soldiers now ready to rifle his house, he took no
notice of it."  St. Bernard rode all day long by the Lemnian lake, and asked at last
where he was, Marullus, lib. 2, cap. 4.      It was Democritus's carriage alone that
made the Abderites suppose him to have been mad, and send for Hippocrates to cure
him: if he had been in any solemn company, he would upon all occasions fall a
laughing. Theophrastus saith as much of Heraclitus, for that he continually wept,
and Laertius of Menedemus Lampsacus, because he ran like a madman,77 saying,
4 he came from hell as a spy, to tell the devils what mortal men did." Your greatest
students are commonly no better, silly, soft fellows in their outward behaviour,
absurd, ridiculous to others, and no whit experienced in worldly business; they can
measure the heavens, range over the world, teach others wisdom, and yet in bargains
and contracts they are circumvented by every base tradesman.        Are not these men
fools? and how should they be otherwise, "but as so many sots in schools, when
(as 78he well observed) they neither hear nor see such things as are commonly
practised abroad?" how should they get experience, by what means?           794 I knew
in my time many scholarsf' saith Aneas Sylvius (in an epistle of his to Gasper
Scitick, chancellor to the emperor), " excellent well learned, but so rude, so silly, that
they had no common civility, nor knew how to manage their domestic or public
affairs."'  " Paglarensis 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 Issus; 8~0 He is yet a scholar, than which kind of men there
is nothing so simple, so sincere, none better, they are most part harmless, honest,
upright, innocent, plain-dealing men."
Now because they are commonly subject to such hazards and inconveniences 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
81 privileges than the rest, that adventure themselves 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
7iPers. Sat. 3. They cannot fiddle; but, as Themisto- cata.  78Petronius. Ego arbitror in scholis stultiscles said, he could make a small town become a great simos fieri, quia nihil eorum qute in usu habemus ant
city.  72Pers. Sat.  73Ingenium sibi quod vanas audiunt aut vident.  79Novi meis diebus, plerosque
desumpsit Athenas et septemn studiis annos dedit, in- studiis literarum deditos, qui disciplinis admoodum abun.
senuitque. Libris et curis statua taciturnius exit, dabant, sed si nihil civilitatis habent, nec rem pulbl.nec
Plerunque et risu populurn quatit, Hor. ep. 1. lib. 2. domesticamn regere norant.  Stupuit Paglarcnsis et
74 Translated by M. B. Holiday.  75 Thomas rubore furti vilicum accusavit, qui euein fcetam undeciml porconfusus dixit se de argumento cogitasse. 76 Plutarch. cellos, asinam unum duntaxat pull in enixarn retulecrat.
vita Marcelli, Nec sensit urbem captain. nec milites in so Lib. 1. Epist. 3. Adihuc scholasticils tnr:t!im est; quo
domuln irruentes, adeo intentus studiis, &c.  77Sub genere hominum, nihi! ant est simnplicius,;;.It sicei',lii;
Furie larva circumivit urbemdictitansseexploratorem  aut melius.  H1Jure privilegiaadi,, qui ob commine
ab inferis venissc, delaturum daemonibus nortalium pec- bonum abbreviant sibi vitalm.




190                          Causes of Melancholy.               [Part. 1. Sect. 2.
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,
82" Pallentes morbi, luctus, cureque laborque  "Grief, labour, care, pale sickness, miseries,
Et metus, et malesuada fames, et turpis egestas,  Fear, filthy poverty, hunger that cries,
Terribiles visu forme" —---              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 themselves.  A merchant
adventures his goods at sea, and though his hazard be great, yet if one ship return
of four, he likely makes a saving voyage.  An husbandman's gains are almost certain; quibus ipse Jupiter nocere non potest (whom  Jove himself can't harm) ('tis
3.Cato's hyperbole, a great husband himself); only scholars methinks are most uncertain, unrespected, subject to all casualties, and hazards. For first, not one of a
many proves to be a scholar, all are not capable and docile, s4 e  omniligno non fit
MJercurius: 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 degrees; 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 notes, 0 virum bonum, 6 divitem, point at a rich man, a good, a
happy man, a prosperous man, sumptuose vestitum, Calamistratum, bene olentem,
magno temporis impendio constat hcec laudatio, 6 virum literarum, but'tis not so
easily performed to find out a learned man. Learning 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 answerable to their wits, they can apprehend, but
will not take pains; they are either seducedby bad companions, vel in puellam impingunt, vel in poculum (they fall in with women or wine) and so spend their time
to their friends' grief and their own undoings. Or put case they be studious, industrious, of ripe wits, and perhaps good capacities, then how many diseases of body
and mind must they encounter? (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 consummate and ripe, he hath profited in his studies, and proceeded with all applause: after many expenses, he is fit
for preferment, where shall he have it? he is as far to seek it as he was (after twenty
years' standing) at the first day of his coming to the University. For what course
shall he take, being now capable and ready? The most parable and easy, and about
which many are employed, is to teach a school, turn lecturer or curate, and for that
he shall have falconer's wages, ten pound per annum, and his diet, or some small
stipend, so long as he can please his patron or the parish; if they approve him not
(for usually they do but a year or two) as inconstant, as s5 they that cried " Hosanna"
one day, and " Crucify him" the other; serving-man-like, he must go look a new
master; if they do, what is his reward,?
66 " Hoc quoque te manet ut pueros elementa docentem r  "At last thy snow-white age in suburb schools,
Occupet extremis in vicis alba senectus."  Shall toil in teaching boys their grammar rules."
Like an ass, he wears out his time for provender, and can show a stum  rod, togam
tritam et laceram, saith 7 Haedus, 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 estfZelix, 4-c. If.he be a trencher chaplain in a gentleman's
house, as it befel s8 Euphormio, after some seven years' service, he may perchance
have a living to the halves, or some small rectory with the mother of the maids at
length, a poor kinswoman, or a cracked chambermaid, to have and to hold during
82Virg. 6..En.  83Plutarch. vita ejus. Certum citur. 8s Mat. 21.  e8 Hor. epis. 20.1. 1  87 lib
agricolationis lucrum, &c.  84Quotannis fiunt con- 1 de contem. amor.  88Satyricon
sales et proconsules. Rex et Poeta quotannis non nas



Mem. 3. Subs. 15.]'               Study, a Cause.                               191
the time of his life. But if he offend his good patron, or displease his lady mistress
in the mean time,
89" Ducetur Planta velut ictus ab Hercule Cacus,
Poneturque foras, si quid tentaverit unquam
Hiscere" —
as Hercules did by Cacus, he shall be dragged forth of doors by the heels, away with
him.   If he bend his forces to some other studies, 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 shops.
when the master is dead, the foreman of the shop commonly steps in his place.
Now for poets, rhetoricians, historians, philosophers, 90 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 Phwdrus under a plane-tree, at the
banks of the river Iseus; about noon when it was hot, and the grasshoppers made
a noise, he took that sweet occasion to tell him a tale, how grasshoppers were once
scholars, musicians, poets, &c., before the Muses were born, and lived without meat
and drink, and for that cause were turned by Jupiter into grasshoppers.   And may
be turned again, In T5ythoni Cicadas, aut Lyciorum ranas, for any reward I see they
are like to have: or else in the mean time, I would they could live, as they did,
without any viaticum, like so many 9 manucodiatee, those Indian birds of paradise,
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 92 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 hunger-starved paunches, and get a meal's
meat. To say truth,'tis the common fortune of most scholars, to be servile and
poor, to complain pitifully, and lay open their wants to their respectless patrons, as
93 Cardan doth, as 94 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 commendations, to magnify and extol an illiterate unworthy idiot, for his excellent virtues, whom  they should rather, as 9 Machiavel observes, vilify, and rail at
downright for his most notorious villanies and vices. So they prostitute themselves
as fiddlers, or mercenary tradesmen, to serve great menis turns for a small reward.
They are like 6 Indians, they have store of gold, but know not the worth of it: for
I am of Synesius's opinion, 97 ^  King Hieron 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 without Homer?       Alexander without Arian and Curtius?
who had known the Casars, but for Suetonius and Dion?
"Before great Agamemnon reign'd,
98", Vixerunt fortes ante Agamemnona        Reign'd kings as great as he, and brave,
Multi: sed omnes illachrymabiles       Whose huge ambition's now contain'd
Urgentur, ignotique longa                In the small compass of a grave:
Nocte, carent quia vate sacro."        In endless night they sleep, unwept, unknown,
No bard they had to make all time their own."
they are more beholden to scholars, than scholars to them; but they undervalue
themselves, 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 themselves, "99 live in
base esteem, and starve, except they will submit," as Budaus well hath it, 6 so many
good parts, so many ensigns of arts, virtues, be slavishly obnoxious to some illiterate
potentate, and live under his insolent worship, or honour, like parasites," Qui tanquan mures alienum panem comedunt.      For to say truth, artes hce non sunt Lucrativcc, as Guido Bonat that great astrologer could foresee, they be not gainful arts
these, sed esurientes etfamelice, but poor and hungry.
9 Juv. Sat. 5.  90 Ars colit astra.  9 Aldrovandus consider not their own worth.  7 Plura ex Simonidis
de Avibus. 1. 12. Gesner, &c. 2a Literas habent queis familiaritate Hieron consequutus est, quam ex Hieronis
sibi et fortune sure maledicant. Sat. Menip.  93Lib. Simonides.  98Hor. lib. 4. od. 9.  99lInter inertes et
de libris Propriis fol. 24. 94 Prcfat translat. Plutarch. Plebeios fere jacet, ultimum locum habens, nisi tot artis
55 Polit. disput. laudibus extollunt eos ac si virtutibus virtutisque insignia, turpiter, obnoxie, supparisitando
pollerent quos ob infinita scelera potius vituperare fascibussubjeceritproterve insolentisque potentiw, Lib.
oporteret. 96 Or as horses know not their strength, they 1. de contempt. rerum fortuitarum.




192                            Causes of Melancholy.                 [Part. 1. Sec. 2.
10~0 Dat Galenus opes, dat Justinianus honores,  "The rich physician, honour'd lawyers ride,
Sed genus et species cogitur ire pedes:"  Whilst the poor scholar foots it by their side."
Poverty is the muses' patrimony, and as that poetical divinity teacheth us, when
Jupiter's daughters were each of them married to the gods, the muses alone were
left solitary, Helicon forsaken of all suitors, and I believe it was, because they had
no portion.
"Calliope longum crelebs cur vixit in evum?  "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: I asked him what he was, he answered, a poet: I demanded again why
he was so ragged, he told me this kind of learning never made any man rich.",
2" Qui Pelago credit, magno se fienore tollit,' A merchant's gain is great, that goes to sea;
Qaui pugnas et rostra petit, praecingitur auro:  A soldier embossed all in gold;
Vilis adulator picto jacet ebrius ostro,  A flatterer lies fox'd in brave array;
Sola pruinosis horret facundia pannis."    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 themeselves in all haste to those three commodious
professions of law, physic, and divinity, sharing themselves between them, 3rejecting
these arts in the mean time, 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 man's favour and
grace to shine upon him.   He is a good engineer that alone can make an instrument
to get preferment.  This was the common tenet and practice of Poland, as Cromerus
observed not long since, in the first book of his history; their universities were
generally base, not a philosopher, a mathematician, an antiquary, &c., to be found
of any note amongst them, because they had no set reward or stipend, but every. man
betook himself to divinity, hoc solurn in votis habens, opimum sacerdotium, a good
parsonage was their aim. This was the practice of some of our near neighbours, as
4 Lipsius 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, et formosior est cumulus auri, quam quicquid Grceci Latinique
delirantes scripserunt.  Ex hoc numero deinde veniunt ad gubernacula reipub. intersunt et prcesunt consiliis regum, o pater, o 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 rest in
their projects, and are as usually frustrate of their hopes. For let him be a doctor
of the law, an excellent civilian of good worth, where shall he practise and expatiate?  Their fields are so scant, the civil law with us so contracted with prohibitions, so few causes, by reason of those all-devouring municipal laws, quibus nihil
illiteratius, saith 5 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 commonly 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, Caucifici et sanicidce, so 6 Clenard terms them, wizards, alchemists,
poor vicars, cast apothecaries, physicians' men, barbers, and good wives, professing
100 Buchanan. eleg. lib.. 1 In Satyricon. intrat senex, paupertate animus nihil eximium, ant sublime cogitare
sed culta non ita speciosus, ut facile appareret eum hac potest, anienitates literarum, aut elegantiam, quoniam
nota literatum esse, quos divites odisse solent. Ego nihil presidii in his ad vitae commodun videt, prim5
inquit Poeta sum: Quare ergo tam male vestitus es? negligere, mox odisse incipit. Hens.  4Epistol.
Propter hoc ipsum; amor ingenii neminem unquam quaest. lib. 4. Ep. 21.  5Ciceron. dial.  Epist.
divitem fecit.  a Petronius Arbiter.  Oppressus lib. 2.




Mem. 3. Subs. 15.]                Study, a Cause.                              193
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 loquacis affatim arrogantiae estPeritic parim aut nihil,              "Which have no skill but prating arrogance,
Nee ulla mica literarii salis,            No learning, such a purse-milking nation:
Crumenimulga natio:                    Gown'd vultures, thieves, and a litigious rout
Loquuteleia turba, litium strophme,       Of cozeners, that haunt this occupation,"
Maligna litigantiurn cohors, togati vultures,  &c.
Laverne 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, Smajor pars populi aridd replant fame, they are
almost starved a great part of them, and ready to devour their fellows, 9Et noxia
calliditate se corripere, such a multitude of pettifoggers and empirics, such impostors,
that an honest man knows not in what sort to compose and behave himself in their
society, to carry himself with credit in so vile a rout, scientice nomen, tot sumpttibus
partum et vigiliis, profiteri dispudeat, postquam,,Sc.
Last of all to 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
cioss, 10 by a grave minister then, and now a reverend bishop of this land: " We that
are bred up in learning, and destinated by our parents to this end, we suffer our
childhood in the grammar-school, which Austin calls magnam tyrannidem, et grave
malum, and compares it to the torments of martyrdom; when we come to the university, if we live of the college allowance, as Phalaris objected to the Leontines,
cra v    twv EiYSEGS 7t.c xoV xCai,30ov, 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 degrees, 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 501. 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 with the
hazard and loss of our souls, by simony and perjury, and the forfeiture of all our
spiritual preferments, in esse and posse, both present and to come. What father after
a while will be so improvident to bring up his son to his great charge, to this necessary beggary?   What christian will be so irreligious, to bring up his son in that
course of life, which by all probability and necessity, cogit ad turpia, enforcing to
sin, will entangle him in simony and perjury," when as the poet said, Invitatus ad
hcec aliquis de ponte negabit:' a beggar'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, that are initiate divines, to find no better fruits
of our labours, " hoc est cur palles, cur quis non prandeat hoc est? do we macerate
ourselves for this?  Is it for this we rise so early all the year long?'2"leaping (as
he saith) out of our beds, when we hear the bell ring, as if we had heard a thunderclap."  If this be all the respect, reward and honour we shall have,'frange leves
calamos, et scinde Thalia libellos: let us give over our books, and betake ourselves
to some other course of life; to what end should we study?    14 Quid me litterulas
stulti docuere parentes, what did our parents mean to make us scholars, to be as far
to seek of preferment after twenty years' study, as we were at first: why do we
take such pains? Quid tantum insanis juvat impallescere chartis?  If there be no
more hope of reward, no better encouragement, I say again, Frange leves calamos,
et scinde Thalia libellos; let's turn soldiers, sell our books, and buy swords, guns,
and pikes, or stop bottles with them, turn our philosopher's gowns, as Cleanthes once
did, into millers' coats, leave all and rather betake ourselves to any other course of
life, than to continue longer in this misery.'5 Prcestat dentiscalpia radere, quatm
7iterariis monumentis magnatumfavorem emendicare.
Yea, but methinks 1 hear some man except at these words, that though this be
7Ja. Dousa Epodon. lib. 2. car. 2.  8 Platus. 11 Pers. Sat. 3.  12 E lecto exsilientes, ad subitum tin.
9 Bare. Argenis lib. 3.  0 Joh. Howson 4 Novembris tinnabuli plausum quasi fulmine territi. 1.  Mart
1597. the sermon was printed by Arnold Hartfield. 14 Mart.  5 Sat, Menip.
25                               R




194                          Causes of Melancholy.               [Part. 1. Sec. 2.
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 my judgment, theirs is the greater fault, more apparent causes and much to be
condemned. For my part, if it be not with me as I would, or as it should, I do
ascribe the cause, as 16 Cardan did in the like case; meo infortunio potius quam illorum sceleri, to "mine own infelicity rather than their naughtiness: although I have
been baffled in my time by some of them, and have as just cause to complain as
another: or rather indeed to mine own negligence; for I was ever like that Alexander in 18 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 anything; 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 ordinary respects excepted) they and I parted
as we met, they gave me as much as I requested, and that was-And as dlexander
ab llexandro Genial. dier. 1. 6. c. 16. made answer to Hieronimus Massainus, that
wondered, quum plures ignavos et ignobiles ad dignitates et sacerdotia promotes quotidie videret, when other men rose, still he was in the same state, eodem tenore et
fortund cui mercedem laborum studiorumque deberi putaret, whom    he thought to
deserve as well as the rest.  He made answer, that he was content with his present
estate, was not ambitious, and although objurgabundus suam segnitiem accusaret, cum
obscures sortis homines ad sacerdotia et pontificatus evectos; 4yc., he chid him for his
backwardness, yet he was still the same: and for my part (though I be not worthy
perhaps to carry Alexander's books) yet by some overweening and well-wishing
friends, the like speeches have been used to me; but I replied still with Alexander,
that I had enough, and more peradventure than I deserved; and with Libanius Sophista, that rather chose (when honours and offices by the emperor were offered unto
him) to be tais Sophista quam talis llagistratus.  I had as lief be still Democritus
junior, and privus privatus, si mihi jam daretur option quam talis fortasse Doctor,
talis Dominus. -     Sed quorsum hcec?    For the rest'tis on both sides facinus
detestandum, to buy and sell livings, to detain from the church, that which God's and
men's laws have bestowed on it; but in them most, and that from the covetousness
and ignorance of such as are interested in this business; I name covetousness in the
first place, as the root of all these mischiefs, which, Achan-like, compels them to
commit, sacrilege, and to make simoniacal compacts, (and what not) to their own
ends, 19 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 prodigality embezzled their
estates, to recover themselves, make a prey of the church, robbing it, as 20 Julian the
apostate did, spoil parsons of their revenues (in keeping half back, 21 as a great man
amongst us observes:) "and that maintenance on which they should live:" by
means whereof, barbarism is increased, and a great decay of christian professors: for
who will apply himself to these divine studies, his son, or friend, when after great
pains taken, they shall have nothing whereupon to live? But with what event do
they these things?
22" Opesque totis viribus venamini,
At inde messis accidit miserrima."
16 Lib. 3. de eons.  17 had no money, I wanted im- nee facile judicare potest utrum pauperior cum primo
pudence, I could not scramble, temporise, dissemble: ad' Crassum, &c.  19Deum habent iratum, sibique
non pranderet olus, &c. vis dicam, ad palpandum et mortem aeternam acquirunt, allis miserabilem ruinam.
adulandum penitus insulsus, recudi non possum, jam Serrarius in Josuam, 7. Euripides.  20 Nicephorus lib.
senior ut sim talis, et fingi nolo, utcunque male cedat in 10. cap. 5.  21 Lord Cook, in his Reports, secondpart,
rem meam et obscurus inde delitescam. i Vit. Crassi. fol. 44.  22 Euripides.




Mem. 3. Subs. 15.]               Study, a Cause.                             I95
They toil and moil, but what reap they? They are commonly unfortunate families
that use it, accursed in their progeny, and, as common experience evinceth, accursed
themselves in all their proceedings. "With what face (as 23he 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
Sempill, knights; those late elaborate and learned treatises of Dr. Tilflye, and Mr.
Montague, which they have written of that subject. But though they should read,
it would be to small purpose, clames licet et mare ccelo Confundas; thunder, lighten,
preach hell and damnation, tell them Itis a sin, they will not believe it; denounce
and terrify, they have 24 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,
optimae they cry and applaud themselves with that miser, 2'simul ac nummos contemplor in arca: 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 rou: for my part, let them pretend what zeal
they will, counterfeit religion, blear the world's eyes, bombast themselves, and stuff
out their greatness with church spoils, shine like so many peacocks; so cold is my
charity, so defective in this behalf, that I shall never think better of them, than that
they are rotten at core, their bones are full of epicurean hypocrisy, and atheistical
marrow, they are worse than heathens. For as Dionysius Halicarnasseus observes,
Jntiq. Rom. lib. 7. 26Primum locum, &c. " Greeks and Barbarians observe all religious rites, and dare not break them for fear of offending their gods; but our simoniacal contractors, our senseless Achans, our stupified patrons, fear neither God nor
devil, they have evasions for it, it is no sinf, 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 27 Chrysostom follows it.JVulla ex pmena sit correction et quasi adversis malitia homninum provocetur,
crescit quotidie quod puniatur: they are rather worse than better,-iram atque animos d crimine sumunt, and the more they are corrected, the more they offend: but
let them take their course, 28Rode 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, 2will consume the rest of their substance;
it is 30 aurum Tholosanum, and will produce no better effects. 314 Let them lay it up
safe, and make their conveyances never so close, lock and shut door,' saith Chrysostom, " yet fraud and covetousness, two most violent thieves are still included,
and a little gain evil gotten will subvert the rest of their goods. The eagle in ]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 ignorance, and from thence contempt, successit odium in literas ab
ignoranti(a vulgi; which 3 Junius well perceived: this hatred and contempt of learning proceeds out of 33ignorance; as they are themselves barbarous, idiots, dull, illiterate,
and proud, so they esteem of others. Sint.Meconates, non deerunt Flacce JMarones:
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, 34qui nescit dissimulare, nescit vivere, they are unfit to do their country
service, to perform or undertake any action or employment, which may tend to the
good of a commonwealth, except it be to fight, or to do country justice, with common sense, which every yeoman can likewise do. And so they bring up their children, rude as they are themselves, unqualified, untaught, uncivil most part.  3Quis e
3 Sir Henry Spelman, de non temerandis Ecclcsiis. Geog.  31 Nihil facilius opes evertet, quam avaritia
241 Tim. 42.  2 Hor.   as Primurn locum apud et fraude parta. Et si enim seram addas tali arcae et
omnnes gentes habet patritius deorum cultus, et genio- exteriore janua et vecte earn communias, intus tamen
rum, nam hunt diutissime custodiunt, tam Greci quam fraudem et avalitiam, &c. In 5. Corinth.  2 Acad.
Barbari, &c.   7 Tom. 1. de steril. trium annoruin cap. 7.  33Ars neminem habet inimicum prater
sub Elia sermone.'2 Ovid. Fast.  29 De male ignorantem.  34 He that cannot dissemble cannot
qumesitis vix gaudet tertius hsres.  so Strabo. lib. 4.  live,  35 Epist. quest. lib. 4. epist. 21. Lipsius.




196                          Causes of Jlelancholy.'             [Part. 1. Sec. 2.
nostra juventute legitime instituitur literis?  Quis oratores ant Philosophos tangit?
quis historiam legit, illam rerum agendarum quasi animam? preecipitant parentes vota
sua,,fc.'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? or him that by reason of a voluble tongue, a strong voice, a pleasing tone,
and some trivially polyanthean helps, steals and gleans a few notes from other men's
harvests, and so makes a fairer show, than he that is truly learned indeed: that
thinks it no more to preach, than to speak, 364 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. 37 Because they are rich, and have other means to live, they think it concerns
them not to know, or to trouble themselves with it; a fitter task for younger brothers, or poor men's sons, to be pen and 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 astronomy; 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 have 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 Cesar mended the year, and writ his own Commentaries,
38, —  media inter praelia semper,
Stellarum coelique plagis, superisque vacavit."
39Antonius, Adrian, Nero, Seve. Jul. &c. 40Michael the emperor, and Isacius, were
so much given to their studies, that no base fellow would take so much pains: Orion,
Perseus, Alphonsus, Ptolomeus, famous astronomers; Sabor, Mithridates, Lysimachus, admired physicians: Plato's kings all: Evax, that Arabian prince, a most expert
jeweller, and an exquisite philosopher; the kings of Egypt were priests of old, chosen
and from thence,-Idem rex hominum, Phmbique sacerdos: but those heroical times
are past; the Muses are now banished in this bastard age, ad sordida tuguriola, to
meaner persons, and confined alone almost to universities. In those days, scholars
were highly beloved, 41 honoured, esteemed; as old Ennius by Scipio Africanus, Virgil by Augustus; Horace by Mecanas: princes' companions; dear to them, as Anacreon to Polycrates; Philoxenus to Dionysius, and highly rewarded. Alexander sent
Xenocrates the philosopher fifty talents, because he was poor, visu rerum, aut eruditione prcestantes viri, mensis olim regumn adhibiti, as Philostratus relates of Adrian
and Lampridius of Alexander Severus: famous clerks came to these princes' courts,
velut in Lycceum, as to a university, and were admitted to their tables, quasi divztm
epulis accumbentes; Archilaus, that Macedonian king, would not willingly sup without Euripides, (amongst the rest he drank to him at supper one night, and gave him
a cup of gold for his pains) delectatus poetce suavi sermone; and it was fit it should
be so; because as 42 Plato in his Protagoras well saith, a good philosopher as much
excels other men, as a great king doth the commons of his country; and again,
43quoniamt illis nihil deest, et minime egere solent, et disciplinas quas profitentur, soli
d contemptu vindicare possunt, they needed not to beg so basely, as they compel
4 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 must be dieted, as horses to a race, not pampered, 45ilendos volunt, non saginandos, ne melioris mentis flammula extinguatur; a
fat bird will not sing, a fat dog cannot hunt, and so by this depression of theirs
46 some want means, others will, all want 47 encouragement, as being forsaken almost;
36 Dr. King, in his last lecture on Jonah, sometime bant heroas. Erasm. ep. Jo. Fabio epis. Vien. 42 Pro.
right reverend lord bishop of London.  37 Quibus bus vir et Philosophus magis praestat inter alios homi.
opes et otium, hi barbaro fastu literas contemnunt. nes, quam rex inclitus inter plebeios.  43Heinsius
*3 Lucan. lib. 8.  39 Spartian. Soliciti de rebus nimis. praefat. Poematum.  44 Servile nomen Scholaris jam.
40Nicet. 1. Anal. Fumis lucubrationum sordebant. 45Seneca.  46 Haud facile emergunt, &c.  47 Media
4lGrammaticis olim et dialecticis Jurisque Professori. quod noctis ab hora sedisti qua nemo faher, qua nemo
bus, qui specimen eruditionis dedissent eadem digni. sedebat, qui docet obliquo lanam deducere ferro: rara
tatis insignia decreverunt Imperatores, quibus orna. tamen merces. Juv. Sat. 7.




Mem. 3. Subs. 15.]             Study, a Cause.                           197
and generally contemned.'Tis an old saying, Sint.Meccenates, non deerunt Flacce.Marones, and jtis a true saying still. Yet oftentimes I may not deny it the main
fault is in ourselves. Our academics too fiequently offend in neglecting patrons, as
48Erasmus well taxeth, or making ill choice of them; negligimus oblatos ant amplectimur parum aptos, or if we get a good one, non studemus mutuis officiis favorem ejus
alere, we do not ply and follow him as we should. Idem mihi accidit 3ldolescenti
(saith Erasmus) acknowledging his fault, et gravissime peccavi, and so may 491 say
myself, I have offended in this, and so peradventure have many others. We did not
spondere magnatum favoribus, qui coeperunt nos amplecti, apply ourselves with that
readiness we should: idleness, love of liberty, immodicus amor libertatis effecit ut
diui cum perfidis amicis, as he confesseth, et pertinaci pauperate colluctarer, 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
MJcecenates, of want of encouragement, want of means, when as the true defect is in
our own want of worth, our insufficiency: did Maecenas 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. Immodicce laudes conciliant invidiam, potius quam laudem,
and vain commendations derogate from truth, and we think in conclusion, non melius
de laudato, pejus de laudante, ill of both, the commender and commended. So we
offend, but the main fault is in their harshness, defect of patrons. How beloved of
old, and how much respected was Plato to Dionysius? How dear to Alexander was
Aristotle, Demeratus to Philip, Solon to Croesus, Anexarcus and Trebatius to Augustus, Cassius to Vespatian, Plutarch to Trajan, Seneca to Nero, Simonides to Hieron?
how honoured?
560 " Sed Ihec priis fuere, nunc recondita
Senent quiete,"
those days are gone; Et spes, et ratio studiorum in Ccesare tantum: 5 as he said of
old, we may truly say now, he is our amulet, our 52 sun, our sole comfort and refuge,
our Ptolemy, our common Maecenas, Jacobus munificus, Jacobus pacificus, mysta JMusarum, Rex Platonicus: Grande decus, columenque nostrum: a famous scholar himself, and the sole patron, pillar, and sustainer of learning: but his worth in this kind
is so well known, that as Paterculus of Cato, Jam ipsum laudare nefas sit: and
which 53 Pliny to Trajan. Seria te carmina, honorque ceternus annalium, non hcec 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,
64aureus alter. Jvulsus, 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 rari nantes 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 drinking. If they read a book at any
time (si quod est interim otii a venatu, poculis, alea, scortis)'tis an English Chronicl: St. Huon of Bordeaux, Amadis 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, 5 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 lords, ladies, towns,, palaces,
48Chil. 4. Cent. 1. adag. 1.  49 Had I done as others are centred in Cesar alone.  52 Nemo est quern non
did, put myself forward, I might have haply been as Phrebus hic noster, solo intuitu lubentiorem reddat.
great a man as many of my equals.  eOcatullus, 53 Panegyr.  54Virgil.  55 Rarus enim ferme
uven.   51 All our hopes and inducements to study sensus communis in illa Fortuna. Juv. Sat. 8.
R 2




198                            Causes of lklelancholy.               [Part. 1. Sec. 2.
and cities, he is complete and to be admired: 56 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 must be our patrons, our governors too sometimes, statesmen, magistrates, noble, great, and wise by inheritance.
Mistake me not (I say again) Vos o Patritius sanguis, you that are worthy senators, gentlemen, I honour your names and persons, and with all submissiveness, prostrate myself to your censure and service. There are amongst you, I do ingenuously
confess, many well-deserving patrons, and true patriots, of my knowledge, besides
many hundreds which I never saw, no doubt, or heard of, pillars of our commonwealth, 57 whose worth, bounty, learning, forwardness, 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, corrupt, 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? a sordid, profane, pernicious
company, irreligious, impudent and stupid, I know not what epithets to give them,
enemies to learning, confounders of the church, and the ruin of a commonwealth;
patrons they are by right of inheritance, and put in trust freely to dispose of such
livings to the church's good; but (hard task-masters they prove) they take away
their straw, and compel them to make their number of brick: they commonly respect
their own ends, commodity is the steer of all their actions, and him they present in
conclusion, as a man of greatest gifts, that will give most; no penny, 58no paternoster, as the saying is. J'isi 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 Romce venalia, (all things
are venal at Rome,)'tis a rag of Popery, which will never be rooted out, there is no
hope, no good to be done without money.     A clerk may offer himself, approve his
59worth, learning, honesty, religion, zeal, they will commend him for it; but 0probitas laudatur 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 saeculi decus, speculum gloriosum, laudatur ab omnibus, spectatur ob Dmnibus, nec quisquam non rex, non regius, cupidus ejus nuptiariumpetitor accedit; mirantur quidem divinam formam omnes, sed ut simulacrum 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 marry her, quod indotata, fair Psyche had no money. 6' So they do by learning;
62" -__ didicit jam dives avarus         "Your rich men have now learn'd of latter days
Tantum admirari, tantum laudare disertos,  To adeir a  ee a  w or scholar sete
U   To hear and see a worthy scholar speak,
Ut pueri Junonis avemn" --     As children do a peacock's feather."
He shall have all the good words that may be given, 63 a proper man, and'tis pity he
hath no preferment, all good wishes, but inexorable, indurate as he is, he will not
prefer him, though it be in his power, because he is indotatus, he hath no money.
Or if he do give him entertainment, let him be never so well qualified, plead affinity,
consanguinity, sufficiency, he shall serve seven years, as Jacob did for Rachel, before
he shall have it. 64 If he will enter at first, le must get in at that Simoniacal gate, come
off soundly, and put in good security to perform all covenants, else he will not deal
with, or admit him. But if some poor scholar, some parson chaff, will offer himself;
some trencher chaplain, that will take it to the halves, thirds, or accepts 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, patelld 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
6 Chrysostom complained of in his time, Qui opulentiores sunt, in ordinem parasitolQuiis enil generosum dixerit hune que Indignus Sat. 7.  60Juvenal.  6i T vero licet Orpheus
genere, et preclaro nornine tantumn, Insignis. Juve. sis, saxa SOno testudinis emolliens, nisi plumtbea eorum
Sat. 8.  57I have often met with myself, and con- corda, auri vel argenti malleo emollias, &c. Salis.
ferred with divers worthy gentlemen in the country, no buriensis Policrat. lib. 5. c. 10.  62 Juven. Sat. 7.
whit inferior, if not to be preferred for divers kinds of 63 Euge bene, no need, Dousa epod. lib. 2. - dos ipsa
learning to many of our academics.  58Ipse licet scientia sibique congiarium est.  UOQuattor ad
Musis venias comitatus Homere, Nil tamen attuleris, portas Ecclesias itus ad omnes; sanguinis aut Simonis,
ibis Homere foras.  59Et legat historicos auctores, praesulis atque Dei. Holcot.,  65Lib. contra Gentiles
noverit omnes Tanquam ungues digitosque suos. Juv. de Babila martyre.




Mem. 3. Subs. 15.]                Study, a Cause.                             199
rum cogunt eos, et ipsos tanquam canes ad mensas suas enlutriunt, eorumque impudentes
Ventres iniquarumz ccnarum reliquiis differtiunt, iisdez pro arbitro 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
pleasure, and make them say what they propose. 66 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
chaplain. prescribe, command their wits, let in and out as to them it seems best. If
the patron be precise, so must his chaplain be; if he be papistical, his clerk must be
so too, or else be turned out.  These are those clerks whichl 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 candlles, illuminate ourselves alone, obscuring one another'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 67Bethesda, till the
Angel stirred the water, expecting 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 ourselves, and scarce
yet settled, we are called upon for our predecessor's arrearages; first-fruits, tenths,
subsidies, are instantly to be paid, benevolence, procurations, &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 Beginc; he was no sooner inducted, but instantly sued, cepimusque S6(saith he) strenue litigare, et implacabili bello co?,Rigere: at length after ten
years' suit, as long as Troy's siege, when he had tired himself, and spent his money,
he was fain to leave all for quietness' sake, and give it up to his adversary. Or else
we are insulted over, and trampled on by domineering officers, fleeced by those greedy
harpies to get more fees; we stand in fear of some precedent lapse; we fall amongst
refractory, seditious sectaries, peevish puritans, perverse papists, a lascivious rout of
atheistical Epicures, that will not be reformed, or some litigious people, (those wild
beasts of Ephesus must be fought with) that will not pay their dues without much
repining, or compelled by long suit; Laici 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 his life; and put case
they be quiet honest men, make the best of it, as often it falls out, from a polite
and terse academic, he must turn rustic, rude, melancholise alone, learn to forget, or
else, as many do, become maltsters, graziers, chapmen, &c. (now banished from the
academy, all commerce 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 (nec eninz inmnunes ab hac lnozt sumznus) idenz reatus
mnanet, idem nobis, et si non?nzultt gravius, crinen objici potest: nostrai enim culpa
sit, nostrti incur'i, nostra avarritid, qubd tamn frequentes,fcedequefeiant in Ecclesid
nundinationes, (ternplum est vrenale, deusque) tot sordes invehantur, tInta grassetur impietas, tanta nequitia, tarm insanus miseriarumi Eturz2pus, et turbarum cestuarium, nostro inqucon, omniurn (Academicorzum imnprimis) vitio sit. Quod tot Resp.
malis cfiqciatur, j nobis seminariazmn; ultrbo malurn lhoc accersimus, et qudvis contumelio6, tqovis irtersm miseritr cdigni, qui pro virili non occurrimsus. Quid enimJieri
posse speramus, quuam tot indies sine delectu pauperes alulnzi, terre Jflii, et cUjuscunque ordinis homunciones ad gradus certatim adcmittantur? qzqi si definitionem,
distinctionemque unanz ac-t alteram menzorter edidicerint, et pro emor e tot annos in
dialecticci posuerint, non refert qulo profectu, quales demur sint, idiotae, nugatores,
otiatores, aleatores, compotores, indigni, libidinis voluptaturnque admcinistri, "Sponsi
66 Prescrribunt, imperant, in ordinem co-Lint, inge- censentes. Heinsius.  67 Joh. 5.  68 Epist. lib. 2.
niunm nostrum prout ipsis videbitur, astrigunt e( t re- Jain sutfectus in locurn demortui, protinus exortus est
laxant ut papilionem pueri aut bruchumn filo demit- adversarius, &(C. post niultos labores, sumptus, &c.
tunt, aut attrahunt, nos a libidine sua pendere tquum




200                         Causes of Melancholy.             [Part. 1. Sect. 2.
Penelopes, nebulones, Alcinoique," modb tot annos in academic insumpserint, et se
pro togatis venditdrint; lucri causa, et amicorum intercessu prcesentantur; addo
etiam et magnificis nonnunquam elogiis morum et scientice; etjam valedicturi testimonialibus hisce litteris, amplissime conscriptis in eorum gratiam honorantur, ab
iis, quifidei suce et existimationis jacturam proculdubib faciunt. Doctores enim et
professores (quod ait 69ille) id unum curant, ut ex professionibus frequentibus, et
tumultuariis potius quam legitimis, cornmoda sua promoverant, et ex dispeldio publico suum faciant incrementurn. Id solum in votis habent annul plerumque magistratus, ut ab incipientium numero 70pecunias emungant, nec multum interest qui sint,
literatores an literati, modb pingues, nitidi, ad aspectum speciosi, et qubd verbo
dicam, pecuniosi sint. 71Philosophastri licentiantur in artibus, artem qui non habent,72
Eosque sapientes esse jubent, qui nulla prwediti sunt sapientia, et nihil ad gradum
praterquam velle adferunt. Theologastri (solvant modo) satis superque docti, per
omnes honorumr gradus evehuntur et ascendunt. Atque hincJit qubd tar viles scu1rre,
tot passim idiotce, literarum crepusculo positi, larvce pastorum, circumbfranei, vagi,
barbi, fungi, crassi, asini, merum pecus in sacrosanctos theologice aditus, illotis
pedibus irrumpant, prcster inverecundam frontemn adferentes nihil, vulgares quasdam quisquilias, et scholarium quacdam nugamenta, indigna quce vel recipiantur in
triviis. Hoc illud indignum genus hominum et famelicum, indigum, vagum, ventris
mancipium, ad stivam potius relegandum, ad haras aptius quam ad aras, quod divinas hasce literas turpiter prostituit; hi sunt qui pulpita complent, in cedes nobilium
irrepunt, et quum reliquis vitce destituantur subsidiis, ob corporis et animi egestatem, aliarum in repub. partium minime capaces sint; ad sacram hanc anchoram confugiunt, sacerdotium quovismodo captantes, non ex sinceritate, quod 73Paulus ait,
sed cauponantes verbum Dei. Ne quis interim viris bonis detractum quid putet, quos
habet ecclesia Anglicana quamplurimos, eggregie doctos, illustres, intactce fame
homines, et plures forsan quam quavis Europee provincia; ne quis d Jiorentisimis
Academiis, quca viros undiquzque doctissimos, omni virtutum genere suspiciendos,
abunde producunt. Et multo plures utraque habitura, multo splendidiorfutura, si
non he sordes splendidum lumen ejus obfuscarent, obstaret corruptio, et cauponantes
quadam harpyc, proletariique bonum hoc nobis non inviderent. Nemo enim. tam
cccec mente, qui non hoc ipsum videat: nemo tam stolido ingenio, qui non intelligat;
tam pertinaci judicio, qui non agnoscat, ab his idiotis circumforaneis, sacram pollui
Theologiam, ac ccelestes Musas quasi prophanum quiddam prostitui. Viles animra
et effrontes (sic enir Lutherus 74alicubi vocat) lucelli causa, ut muscae ad mulctra,
ad nobilium et heroum mensas advolant, in spem sacerdotii, cujuslibet honoris, officii,
in quamvis aulam, urbem se ingerunt, ad quodvis se ministerium componunt. -
"Ut nervis alienis mobile lignum — Ducitur"        Hor. Lib. II. Sat. 7. 7offam
sequentes, psittacorum more, in prmdme spem quidvis effutiunt: obsecundantes Parasiti 76(Erasmus ait) quidvis docent, dicunt, scribunt, suadent, et contra conscientiam
probant, non ut salutarem reddant gregem, sed ut magnificam sibi parent fortunam.
7Opiniones quasvis et decreta contra verbum Dei astruunt, ne non offendant patronum, sed ut retineant favorem procerum, et populi plausum, sibique ipsis opes accumulent. Eo etenim plerunque animo ad Theologiam accedunt, non ut rem divinam,
sed ut suamnfacient; non ad Ecclesiae bonum promovendum, sed expilandum; querentes, quod Paulus ait, non quse Jesu Christi, sed quae sua, non domini thesaurum,
sed ut sibi, suisque thesaurizent. Nec tantum iis, qui vilirrie fortune, et aljectme,
sortis sunt, hoc in vsu est: sed et medios, summos, elatos, ne dicam Episcopos, hoc
malum invasit. 78" Dicite pontifices, in sacris quidfacit aurum?" 9 summos sepe
viros transversos agit avaritia, et qui reliquis morum probitate preelucerent; hifacem
preeferunt ad Simoniam, et in corruptionis hunc scopulum impingentes, non tondent
pecus, sed deglubunt, et quocunque se conferunt, expilant, exhauriunt, abradunt,
magnum fame suce, si non anime naufragium facientes; ut non ab infimis ad summos, sed a summis ad inimos malum proman&sse videatur, et illud verum sit quod
ille olim lusit, emerat ille prius, vendere jure potest. Simoniacus enim (quod cum
s6 Jun.ca. Acad. cap. 6.  7Accipiamus pecuniam,  17. Feb. 16.  2at. Menip.  2Cor. ii. 17.
demittamus asinum ut apud Patavinos, Italos. 71 Elos 7 Comment. in Gal.  75 Heinsius.  76 Ecclesiast.
non ita pridern perstrinxi, in Philosophastro ComPrdia "Luth. in Gal.  78Pers. Sat. 2.  79Sallust.
latina, in AEde Christi Oxon, publice habita, Anno




Mem. 3. Subs. 15.]                     Study, a Cause.                                      201
Leone dicam) gratiam       non accepit, si non accipit, non nabet, et si non habet, nec
gratus potest esse; tantum       enim  absunt istorum     nonnulli, qui ad clavum      sedent a
promovendo reliquos, ut penitus impediant, probe sibi conscii, quibus artibus illic
pervenerint. SONam qui ob literas emersisse illos credat, desipit; qui vero ingenii,
eruditionis, experientiae, probitatis, pietatis, et Musarum id esse pretium putat (quod
olim  revera fuit, hodie promittitur) planissime insanit.          Utcunque vel undecunque
malum   hoc originem    ducat, non ultra quearam, ex his primordiis ccepit vitiorum         colluvies, omnnis calamitas, omrne miseriarum       agmen in Ecclesiam invehitur.       Hinc tam
frequens simonia, hinc ortae querel?, fraudes, imposturce, ab hoc fonte se deriv2arunt
omnes nequitice..'e quid obiter dicam    de ambitione, adulatione plusquam aulicd, ne
tristi doniccenio laborent, de luxu, de fedo nonnunquam vitce exemplo, quo nonnullos
ofoendunt, de compotatione Sybaritica, &c. hinc ille squalor academicus, tristes hac
tempestate Carnens, quum       quivis homnunculus artium      ignarus, hic artibus assurgat,
hunc in modurnm promoveatur et ditescat, ambitiosis appellationibus insignis, et multis
dignitatibus augustus vulgi oculos perstringat, bene se habeat, et grandia gradiens
majestatem quandam      ac amplitudinem prce se ferens, miratnque sollicitudinem, barbd
reverendus, tog' nitidus, purpurd        coruscus, supellectilis splendore, et famulorum
numero maxime       conspicuus.   Quales statua (quod ait 8sille) quaw       sacris in aedibus
colunlnis imponuntur, velut oneri cedentes videntur, ac si insudarent, quum              revera
sensu sint carentes et nihil saxeam      adjuvent firmitatem: atlantes videri volunt, quum
sint statues lapidece, umbratiles revera homunciones, fungi,forsan et bardi, nihil a2
saxo differentes.    Quum interemr docti viri, et vitae sanctioris ornamentis preediti, qui
testum diei sustinent, his iniqua sorte serviant, minirmo forsan salario contenti, puris
nominibus nuncupati, humiles, obscuri, multoque digniores licet, egentes, inhonorati
vitam privam privatam agant, tenuique sepulti sacerdotio, vel in collegiis suis in ceternum   incarcerati, ingiorie   delitescant.   Sed nolo diutius hanc movere sentinam, hinc
illsZ lachrymw, lugubris musarum         habitus, 82hinc ipsa religio     (quod cum    Secellio
dicarm) in ludibrium    et contemptum    adducitur, abjecturn sacerdotium      (atque hcec ubi
fiunt, ausim dicere, et putidum s3putidi dicterium       de clero usurpare) putidum vulgus,
inops, rude, sordidum, melancholicum, miserum, despicabile, contemnendurem.4
80 Sat. Menip.  81 Budaus de Asse, lib. 5.  82 Lib. plucking. The Philosophastic are admitted to a degree
de rep. Gallorum.  83 Campian.                   in Arts, because they have no acquaintance with them.
84 As for ourselves (for'neither are we free from this And they are desired to be wise men, because they are
fault) the same guilt, the same crime, may be objected endowed with no wisdom, and bring no qualification
against us: for it is through our fault, negligence, and for a degree, except the wish to have it. The Theoloavarice, that so many and such shameful corruptions oc- gastic (only let them pay) thrice learned, are promoted
cur in the church (both the temple and the Deity are offer. to every academic honour. Hence it is that so many
ed for sale), that such sordidness is introduced, such im- vile buffoons, so many idiots everywhere, placed in the
piety committed, such wickedness, such a mad gulf of twilight of letters, the mere ghosts of scholars, wanwretchedness and irregularity-these I say arise from all derers in the market place, vagrants, barbels, mush.
our faults,;but more particularly from ours of the Univer. rooms, dolts, asses, a growling herd, with unwashed
sity. We are the nursery in which those ills are bred with feet, break into the sacred precincts of theology, bringwhich the state is afflicted; we voluntarily introduce ing nothing along with them but an impudent front,
them, and are deserving of every opprobrium and suf- some vulgar trifles and foolish scholastic technicalities,
fering, since we do not afterwards encounter them ac- unworthy of respect even at the crossing of the highcording to our strength. For what better can we ex- ways. This is the unworthy, vagrant, voluptuous race,
pect when so many poor, beggarly fellows, men of fitter for the hog-sty (haram) than the altar (aram), that
every order, are readily and without election, admitted basely prostitute divine literature; these are they who
to degrees? Who, if they can only commit to memory fill the pulpits, creep into the palaces of our nobility
a few definitions and divisions, and pass the customary after all other prospects of existence fail them, owing
period in the study of logics, no matter with what to their imbecility of body and mind, and their being
effect, whatever sort they prove to be, idiots, triflers, incapable of sustaining any other parts in the commonidlers, gamblers, sots, sensualists,             wealth; to this sacred refuge they fly, undertaking the
office of the ministry, not from sincerity, but as St.
--     mere ciphers in the book of life  Paul says, huckstering the word of God. Let not any
Like those who boldly woo'd Ulysses' wife;
Liorke to onsume the fruits of earthUlysses' wife;  one suppose that it is here intended to detract from
Born to consume the fruits of earth: in truth,  those many exemplary men of which the Church of
As vain and idle as Pheacia's youth;"       England may boast, learned, eminent, and of spotless
only let them have passed the stipulated period in the fame, for they are more numerous in that than in any
University, and professed themselves collegians: either other church of Europe: nor from those most learned
for the sake of profit, or through the influence of their universities which constantly send forth men endued
friends, they obtain a presentation; nay, sometimes with every form ofvirtue. And these seminaries would
even accompanied by brilliant eulogies upon their produce a still greater number of inestimable scholars
morals and acquirements; and when they are about to hereafter if sordidness did not obscure the splendid
take leave, they are honoured with the most flattering light, corruption interrupt, and certain truckling harliterary testimonials in their favour, by those who un- pies and beggars envy them their usefulness. Nor can
doubtedly sustain a loss of reputation in granting any one be so blind as not to perceive this-any so stothem. For doctors and professors (as an author says) lid as not to understand it-any so perverse as not to
are anxious about one thing only, viz., that ou t of their acknowledge how sacred Theology has been contami.
various callings they may promote their own advantage, nated by those notorious idiots, and the celestial Muse
and convert the public loss into their private gains. treated with profanity. Vile and shameless souls (says
For our annual officers wish this only, that those who Luther) for the sake of gain, like flies to a milk-pail,
commence, whether they are taught or untaught is of crowd round the tables of the tiohility in expectation
no moment, shalt be sleelk, fat, pigeons, worth the of a church living, any office, or honour, and flock into
26




202                                 Causes of Melancholy.                      [Part. 1. Sec. 2
MEMB. IV.
SUBSECT. I.-JN'on-necessary, remote, outward, adventitious, or accidental causes: as
first from   the J.urse.
OF those remote, outward, ambient, necessary causes, I have sufficiently discoursed
in the precedent member, the non-necessary follow; of which, saith " Fuchsius, no
art can be made, by reason of their uncertainty, casualty, and multitude; so called
66 not necessary" because according to 6 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 former, because they cannot be avoided, but
fatally happen to us, though accidentally, 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
contingent 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 87 malady from his
cradle, Aulus Gellius 1. 12. c. 1. brings in Phavorinus, that eloquent philosopher,
proving this at large, ss   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 be hard, and the hair of the other soft."
Giraldus Cambrensis Itinerar Cambria, 1. 1. c. 2. confirms this by a notable example
which happened in his time.         A sow-pig by chance sucked a brach, and when she
was grown 89( would miraculously hunt all manner of deer, and that as well, or
rather better, than any ordinary hound."         His conclusion is, 90" that men and beasts
any public hall or city ready to accept of any employ. tures-from this one fountain spring all its conspicuous
ment that may offer.                             iniquities. I shall not press the question of ambition
pl "  and courtly flattery, lest they may be chagrined about
"A thing of wood and wires by others played."  luxury, base examples of life, which offend the honest,
Following the paste as the parrot, they stutter out any- wanton drinking parties, &c. Yet; hence is that acathing in hopes of reward: obsequious parasites, says demic squalor, the muses now look sad, since every low
Erasmus, teach, say, write, admire, approve, contrary  fellow ignorant of the arts, by those very arts rises, is
to their conviction, anything you please, not to benefit promoted, and grows rich, distinguished by ambitious
the people but to improve their own fortunes. They  titles, and puffed up by his numerous honours; he just
subscribe to any opinions and decisions contrary to the  shows himself to the vulgar,,and by his stately carriage
word of God, that they may not offend their patron, displays a species of majesty, a remarkable solicitude,
but retain the favour of the great, the applause of the  letting down a flowing beard, decked in a brilliant toga
multitude, and thereby acquire riches for themselves; resplendent with purple, and respected also on account
for they approach Theology, not that they may perform  of the splendour of his household and number of his
a sacred duty, but make a fortune: nor to promote the servants. There are certain statues placed in sacred
interests of the church, but to pillage it: seeking, as edifices that seem to sink under their load, and almost
Paul says, not the things which are of Jesus Christ, but to perspire, when in reality they are void of sensation,
what may be their own: not the treasure of their Lord, and do not contribute to the stony stability, so these
but the enrichment of themselves and their followers. men would wish to look like Atlases, when they are no
Nor does this evil belong to those of humbler birth and  better than statues of stone, insignificant scrubs, funfortunes only, it possesses the middle and higher ranks, guses, dolts, little different from stone. Meanwhile
bishops excepted.                                really learned men, endowed with all that can adorn a
"0 Pontiffs, tell the efficacy of gold in sacred mat- holy life, men who have endured the heat of mid-day,
ters!" Avarice often leads the highest men astray, and  by some unjust lot obey these dizzards, content probmen, admirable in all other respects: these find a salvo  ably with a miserable salary, known by honest appelfor simony; and, striking against this rock of corrup- lations, humble, obscure, although eminently worthy,
tion, they do not shear but flay the flock; and, wher. needy, leading a private life without honour, buried
ever they teem, plunder, exhaust, raze, making ship. alive in some poor benefice, or incarcerated for ever in
wreck of their reputation, if not of their souls also. their college chambers, lying hid ingloriously. But I
Hence it appears that this malady did not flow from  am unwilling to stir this sink any longer oranydeeper;
the humblest to the highest classes, but vice versd, so  hence those tears, this melancholy habit of the muses;
that the maxim is true although spoken in jest-'" he  hence (that I may speak with Secellius) is it that relibought first, therefore has the best right to sell." For gion is brought into disrepute and contempt, and the
a Simoniac (that I may use the phraseology of Leo) has priesthood abject; (and since this is so, I must speak
not received a favour; since he has not received one he out and use a filthy witticism of the filthy) a Lfoetid
does not possess one; and since he does not possess one  crowd, poor, sordid, melancholy, miserable, despicable,
he cannot confer one. So far indeed are some of those  contemptible.
who are placed at the helm from promoting others, that  e5 Proem lib. 2. Nulla ars constitui poset.  Es Lib.
they completely obstruct them, from a consciousness of  1. c. 19. de morborum causis. Quas declinare licet aut
the means by which themselves obtained the honour. nulla necessitate utimur.  s7 Quo semel est imbuta
For he who imagines that they emerged from their ob. recens servabit odorem Testa diu. Hor.  ssSicut
scurity through their learning, is deceived; indeed, valet ad fingendas corporis atque animi similitudines
whoever supposes promotion to be the reward of genius, vis et natura seminis, sic quoque lactis proprietas.
erudition, experience, probity, piety, and poetry(which  Neque id in hominibus solum, sed in pecudibus ani.
formerly was the case, but now-a-days is only promised) madversum. Nam si ovium lacte hcedi, aut caprarum
is evidently deranged. How or when this maladycom- agni alerentur. constat fieri in his lanam duriorem, in
menced, I shall not further inquire; but from these be- illis capillum gigni severiorem.  asAdulta in ferarum
ginnings, this accumulation of vices, all her calamities persequutione ad miraculum usque sagax.  90Tam
and miseries have been brought upon the Church; hence  animal quodlibet quam homo, ab illa cujus lacte nutri.
such frequent acts of simony, complaints, fraud, impos- tur, naturam contrahit.




Mem. 4. Subs. 1.]              JVtr.se, a Cause.                            203
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 91 misshapen,
unchaste, dishonest, impudent, 92cruel, or the like, the child that sucks upon her
breast will be so too;" all other affections of the mind and diseases are almost
ingrafted, as it were, and imprinted into the temperature of the infant, by the nurse's
milk; as pox, leprosy, melancholy, &c. Cato for some such reason would make
his servants' children suck upon his wife's breast, because by that means they would
love him and his the better, and in all likelihood agree with them. A more evident example that the minds are altered by milk cannot be given, than that of
Dion, which he relates of'Caligula's cruelty; it could neither be imputed to father
nor mother, but to his cruel nurse alone, that anointed her paps with blood still when
he sucked, which 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. Et si delira fuerit (94 one observes) infantulum delirum faciet, if she be a fool
or dolt, the child she nurseth will take after her, or otherwise be misaffected; which
Franciscus Barbarus 1. 2. c. ult. de re uxoria proves at full, and Ant. Guivarra, lib. 2.
de Marco J2urelio: the child will surely participate.  For bodily sickness there is
no doubt to be made. Titus, Vespasian's son, was therefore sickly, because the
nurse was so, Lampridius. And if we may believe physicians, many times children
catch the pox from a bad nurse, Botaldus cap. 61. de lue vener. Besides evil attendance, negligence, and many gross inconveniences, which are incident to nurses, much
danger may so come to the child. 95 For these causes Aristotle Polit. lib. 7. c. 17.
Phavorinus and Marcus Aurelius would not have a child put to nurse at all, but every
mother to bring up her own, of what condition soever she be; for a sound and able
mother to put out her child to nurse, is naturce intemperies, so 96 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
acknowledgeth, convenientissimum 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, 97that queen of
France, a Spaniard by birth, that was so precise and zealous in this behalf, that when
in her absence a strange nurse had suckled her child, she was never quiet till she
had made the infant vomit it up again. But she was too jealous. If it be so, as
many times it is, they must be put forth, the mother be not fit or well able to be a
nurse, I would then advise such mothers, as 98 Plutarch doth in his book de liberis
educandis, and 99 S. Hierom, li. 2. epist. 27. Lcetce de institut. Jil. dMagninus 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 diseases, if it be possible, all passions and perturbations of the mind, as sorrow, fear, grief,'00 folly, melancholy. For
such passions corrupt the milk, and alter the temperature of the child, which now
being'Udum et molle lutum, " a moist and soft clay," is easily seasoned and perverted.  And if such a nurse may be found out, that will be diligent and careful
withal, let Phavorinus and M. Aurelius plead how they can against it, I had rather
accept of her in some cases than the mother herself, and which Bonacialus the physycian, Nic. Biesius the politician, lib. 4. de repub. cap. 8. approves, 2 Some 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
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 anything be amiss in the
mother, as Ludovicus Mercatus contends, Tom 2. lib. de morb. hcered. to prevent
91 Improba, informis, impudica,temulenta nutrix, &c. 6 Lib. 3. de civ. eonvers.  07Stephanus.  98To. 2.
quoniam in moribus efformandis-magnam scepe partem Nutrices non quasvis, sed maxime probas deligamus.
ingeniumnaltricis et natura lactis tenet. 9aHircaneque 99Nutrix non sit lasciva aut temulenta. Hier. 00 Proadmorunt ubera Tigres,Virg. 93Lib. 2. de Ctsaribus. hibendum ne stolida lactet.  Pers.  2Nutrices
4 Beda c. 27. 1. 1. Eccles. hist.  5 Ne insitivo lactis interdumn matribus sunt meliores.
alimento degeneret corpus, et animus corrumpatur.




204                          Causes of Melancholy.               [Part. 1. Sec. 2.
diseases and fiture maladies, to correct and qualify the child's ill-disposed temperature, which he had from his parents. This is an excellent remedy, if good choice
be made of such a nurse.
SUBSECT. II.-Education a Cause of 1Melanc7oly.
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.
3Jason 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 anything. There is a
great moderation to be had in such things, as matters of so great moment to the
making or marring of a child. Some fright their children with beggars, bugbears,
and hobgoblins, if they cry, or be otherwise unruly: but they are much to blame in
it, many times, saith Lavater, de spectris, part 1, cap. 5. ex metu in morbos graves
incidunt 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,
hair-brain schoolmasters, aridi magistri, so 4 Fabius terms them, Jdjaces 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
arefracti animis, moped many times, weary of their lives, 5nimia severitate deficiunt
et desperant, and think no slavery in the world (as once I did myself) like to that
of a grammar scholar. Preceptorum ineptiis discruciantur ingenia puerorzum,6 saith
Erasmus, they tremble at his voice, looks, coming in. St. Austin, in the first book
of his confess. et 4 ca. calls this schooling meliculosam necessitatem, and elsewhere
a martyrdom, and confesseth of himself, how cruelly he was tortured in mind for
learning Greek, nulla verba noveram, et szevis terroribus et penis, ut nossem, instabatur mihi vehementer, I know nothing, and with cruel terrors and punishment 1 was
daily compelled. 7 Beza complains in like case of a rigorous schoolmaster in Paris,
that made him by his continual thunder and threats once in a mind to drown himself, had he not met by the way with an uncle of his that vindicated him from that
misery for the time, by taking him to his house. Trincavellius, lib. 1. consil. 16.
had a patient nineteen years of age, extremely melancholy, ob nimium studium, Tarvitii et prceceptoris minas, by reason of overmuch study, and his 8 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.
Others again, in that opposite extreme, do as great harm by their too much remissness, they give them no bringing up, no calling to busy themselves about, or to live
in, teach them no trade, or set them in any good course; by means of which their
servants, children, scholars, are carried away with that stream of drunkenness, idleness, gaming, and many such irregular courses, that in the end they rue it, curse
their parents, and mischief themselves.  Too much indulgence causeth the like,
9inepta patris lenitas et facilitas prava, when as Mitio-like, with too much liberty
and too great allowance, they feed their children's humours, let them revel, wench,
riot, swagger, and do what they will themselves, and then punish them with a noise
of musicians;
s Lib. de morbis capitis, cap. de mania; Haud postre- perverted by the indiscretion of the master." 7 Pr fat.
ma causa supputatur educatio, inter has mentis abalie- ad Testam.  s Plus mentis pmdagogico supercilio abnationis causas. Injusta noverca.  4Lib. 2. cap. 4. stulit, quam unquam praceptis suis sapicntite instilla.
6 Idem. Et quod maxime nocet, dum in teneris ita vit.  9Ter. Adel. 3 4.
timent nihil conantur.  " The pupil's faculties are




Mem. 4. Subs. 3.]     Education,-Terrors and Jffrighlts, Causes.                       205
10" Obsonet, potet, oleat unguenta de meo;
Amat? dabitur a me argentum ubi erit commodum,
Fores effregit? restituentur: descidit
Vestem? resarcietur.-Faciat quod lubet,
Sumat, consumat, perdat, decretum est pati."
But as Demeo told him, tu illum        corrumpi sinis, your lenity will be his undoing,
prcevidere videor jam diem illum, quum hic egens profugiet aliquo militatum, I foresee his ruin. So parents often err, many fond mothers especially, doat so much upon
their children, like n" Esop's ape, till in the end they crush them to death, Corporum
nutrices animarum novercee, pampering up their bodies to the undoing of their souls:
they will not let them be 12 corrected or controlled, but still soothed up in everything
they do, that in conclusion " they bring sorrow, shame, heaviness to their parents
(Ecclus. cap. xxx. 8, 9), become wanton, stubborn, wilful, and disobedient; rude,
untaught, headstrong, incorrigible, and graceless;"     "they love them    so foolishly,"
saith 13 Cardan, " that they rather seem to hate them, bringing them not up to virtue
but injury, not to learning but to riot, not to sober life and conversation, but to all
pleasure and licentious behaviour."       Who is he of so little experience that knows
not this of Fabius to be true?      14 " 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. 17. to Lceta
ds institut.filice, gives a most especial charge to all parents, and many good cautions
about bringing up of children, that they be not committed 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'5 0  that are more careful
of their shoes than of their feet," that rate their wealth above their children.       And
he, saith 16 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 Jjfrights, Causes of Melancholy.
TILLY, in the fourth of his Tusculans, distinguishes these terrors which arise
from the apprehension of some terrible object heard or seen, from other 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. de mentis alienat.' 
speaks out of his experience, than any inward cause whatsoever: "and imprints
itself so forcibly in the spirits, brain, humours, that if all the mass of blood were let
out of the body, it could hardly be extracted. This horrible kind of melancholy
(for so he terms it) had been often brought before him, and troubles and affrights
commonly men and women, young and old of all sorts."'Hercules de Saxonia
calls this kind of melancholy (ab 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,
10 Idem. Ac. 1. sc. 2. " Let him feast, drink, perfume frangit; fit ex his consuetudo, inde natura. 15 Perinde
himself at my expense: If he be in love, I shall supply agit ac siquis de calceo sit sollicitus, pedem nihil curet.
him with money. Has he broken in the gates? they Juven. Nil patri minus est quam filis.  16Lib. 3. de
shall be repaired. Has he torn his garments? they shall sapient: qui avaris paedagogis pueros alendos dant, vel
be replaced. Let him do what he pleases, take, spend, clausos in ccenobiis jejunare simul et sapere, nihil aliud
waste, I am resolved to submit."  "Camerarius eni. agunt, nisi ut sint vel non sine stultitia eruditi, vel non
77. cent. 2. hath elegantly expressed it an emblem, per- integra vita sapientes.  7 Terror et metus maxime
dit amando, &c.  12 Prov. xiii. 24. "He that spareth ex improvise accedentes ita animum commovent, ut
the rod hates his son."  13 Lib. de consol. Tam Stulte spiritus nunquam recuperent, gravioremque melanchopueros diligimus ut odisse potius videamur, illos non liam terror facit, quam quTe ab interna causa fit. Imad virtutem sed ad injuriam, non ad eruditionem sed pressio tam fortis in spiritibus humoribusque cerebri,
ad luxum, non ad virtutem sed voluptatem educantes. ut extracta tota sanguinea massa, agre exprimatur, et
14 Lib. 1. c. 3. Educatio altera natura, alterat animos et hsec horrenda species melancholie frequenter oblata
voluntatem, atque utinam (inquit) liberorum nostrorum  mihi, omnes exercens, viros, juvenes, senes.' s Tract.
mores non ipsi perderemus, quumn infantiam statim de- de melan. cap. 7. et 8. non ab intemperie, sed agitatione,
liciis solvimus: mollior ista educatio, quam indulgen- dilatatione, contractione, motu spirituum.
tiam vocamus, nervos omnes, et mentis et corporis
S




206                             Causes of Melancholy.                 [Part. 1. Sec. 2.
as 9 Plutarch will have, "from   some imminent danger, when a terrible object is at
hand," heard, seen, or conceived, 20" truly appearing, or in a 2 dream:" and many
times the more sudden the accident, it is the more violent.
22 1 Stat terror animis, et cor attonitum salit,  "Their soul's affiight, their heart amazed quakes,
Pavidumque 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. de melan.   23 The massacre at Lyons, 1572, in the reign of Charles IX.,
was so terrible and fearful, that many ran mad, some died, great-bellied women were
brought to bed before their time, generally all affrighted aghast.   Many lose their
wits 24,  by the sudden sight of some spectrum 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 2 Pausanias records).  The Greeks call them jopCo~XxE,
which so terrify their souls, or if they be but affrighted by some counterfeit devils
in jest,
26-     ut pueri trepidant, atque omnia cecis
In tenebris metuunt"as children in the dark conceive hobgoblins, and are so afraid, they are the worse for
it all their lives. Some by sudden fires, earthquakes, inundations, or any such dismal
objects: Themison the physician fell into a hydrophobia, by seeing one sick of that
disease: (Dioscorides 1. 6. c. 33.) or by the sight of a monster, a carcase, they are
disquieted many months following, and cannot endure the room where a corpse hath
been, for a world would not be alone with a dead man, or lie in that bed many years
after in which a man hath died. At 27 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 slower than the rest, looking back,
and seeing the stirred carcase wag towards her, cried out it came after, and was so
terribly affrighted, that for many days she could not rest, eat, or sleep, she could not
be pacified, but melancholy, died. 28In the same town another child, beyond the
Rhine, saw a grave opened, and upon the sight of a carcase, was so troubled in mind
that she could not be comforted, but a little after departed, and was buried by it.
Platerus observat. 1. 1, a gentlewoman of the same city saw a fat hog cut up, when
the entrails were opened, and a noisome savour offended her nose, she much misliked, and would not longer abide: a physician in presence, told her, as that hog, so
was she, full of filthy excrements, and aggravated the matter by some other loathsome'instances, insomuch, this nice gentlewoman 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; 29 or if
they read by chance of some terrible thing, the symptoms alone of such a disease,
or that which they dislike, they are instantly troubled in mind, aghast, ready to apply
it to themselves, they are as much disquieted as if they had seen it, or were so
affected themselves.   Hecatas sibi videntur somniare, they dream    and continually
think of it. As lamentable effects are caused by such terrible objects heard, read, or
seen, auditus maximos motus in corpore facit, as 0 Plutarch holds, no sense makes
greater alteration of body and mind: sudden speech sometimes, unexpected news,
be they good or bad, prcevisa minus oratio, will move as much, animum      obruere, et
de sede sud dejicere, as a 31 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
i9Lib. de fort. et virtut. Alex. praesertimn ineunte rentes,&c. mtesta et melancholieadomum rediit per dies
periculo, ubi res prope adsunt terribiles.  20 Fit a aliquot vexata, dum mortua est. Plater.  28 Altera
visione horrenda, revera apparente, vel per insomnia, trans-Rhenana ingressa sepulchrum recens apertum,
Platerus.  21A painter's wife in Basil, 1600. Som- vidit cadaver, et domrnum subito reversa putavit ear
niavit filium bello mortuiim, inde Melancholica conso- vocare, post paucos dies obiit, proximo sepulchro col.
lari noluit.  22 Senec. Here. Oet.  23Quarta pars locata. Altera patibulum sero pr'eteriens, metuebat
comment. de Statu religionis in Gallia sub Carolo. 9. ne urbe exclusa illic pernoctaret, unde melancholica
1572.  24 Ex occursu daemonum aliqui furore corripi- facta, per multos annos lahoravit. Platerus.  29Subi.
untur, et experientia notum est.  20 Lib. 8. in Arcad. tus occursus, inopinata lectio.  s3Lib. de auditione,
6 Lucret.    27 Puelle extra arbem in prato concur- 31Theod. Prodromus lib. 7. Amorum.




Mem. 4. Subs. 4.]    Terrors and Jlffrights, Scoffs, sc., Causes.               207
the dead of the night by irruption of enemies and accidental fires, &c., those 32 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
33Midianites were so affrighted by Gideon's soldiers, they breaking but every one a
pitcher; and 3 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, Tua  Marcellus eris, c., fell down dead in a swoon.  Edinus king of Denmark, by a sudden
sound which he heard, 35' was turned into fury with all his men," Cranzius, 1. 5,
Dan. hist. et dlexander ab.Jlexandro 1. 3. c. 5.  Amatus Lusitanus had a patient,
that by reason of bad tidings became epilepticus, cen. 2. cura 90, Cardan subtil. Z. 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 3 Beroaldus in his book de terrce motu, hath
commended to posterity) that all the city trembled, the people thought the world was
at an end, actum de mortalibus, such a fearful noise, it made such a detestable smell,
the inhabitants were infinitely affrighted, and some ran mad..ludi rem atrocem, et
annalibus memorandam (mine author adds), hear a strange story, and worthy to be
chronicled: I had a servant at the same time called Fulco Argelanus, a bold and
proper man, so grievously terrified with it, that he 37 was first melancholy, after doted,
at last mad, and made away himself.   At 38 Fuscinum in Japona "there was such an
earthquake, and darkness on a sudden, that many men were offended with headache,
many overwhelmed with sorrow      and melancholy.    At Meacum whole streets and
goodly palaces were overturned at the 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 beasts were incredibly terrified. In Sacai, another city, the same
earthquake was so terrible unto them, that many were bereft of their senses; and
others by that horrible spectacle so much amazed, that they knew not what they
did."  Blasius a christian, the reporter of the news, was so afflighted 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 times, some years following,
they will tremble afresh at the 39remembrance 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, 40 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; 41 c 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.-Scoffs, Calumnies, bitter Jests,. how they cause Melancholy.
IT is an old saying, 42"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 otherwise happy, and have
all at command, secure and free, quibus potentia sceleris impunitatemfecit, are grievously vexed with these pasquilling libels, and satires: they fear a railing 43 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." 44
32 Effuso cernens fugientes agmine turmas, Quis mea videretur, tantamque, &c. In urbe Sacai tam horrifi-cus
nunc inflat cornua Faunus ait. Alciat. embl. 122. fuit, ut homines vix sui compotes essent a sensibus
33Jud. 6. 19.  31Plutarchus vita ejus.  85In furorem  abalienati, merore oppressi tam horrendo spectaculo,
cum sociis versus. s Subitarius terrte motus. s7Cwepit &c.  s9Quum subit illius tristissima noctis Imago.
inde desipere cum dispendio sanitatis, inde adeo demen- 40Qui solo aspectu medicinae movebatur ad purgandum.
tans, ut sibi ipsi mortem inferret. s8Historica relatio 4Sicut viatores si ad saxum impegerint, ant nautse,
de rebus Japonicis Tract. 2. de legat. regis Chinensis, a memores sui casus, non ista modo quae offendunt, sed
Lodovico Frois Jesuita. A. 1596. Fuscini derepente et similia horrent perpetuo et tremunt.  42Leviter
tanta acrid caligo et terraemotus, ut multi capite dole- volant graviter vulnerant. Bernardus.  43Ensis saurent, plurimus cor minrore et melancholia obruerctur. ciat corpus, mentem sermo.  44Sciatis eum esse qui
Tantum fremitum edebat, ut tonitru fiagorem imitari a nemine fere evi sui nfagnate, non illustre stipendium




208                           Causes of Melancholy.               [Part. 1. Sec. 2.
The Gods had their Momus, Homer his Zoilus, Achilles his Thersites, Philip his
Demades: the Ceesars themselves in Rome were commonly taunted.         There was
never wanting a Petronius, a Lucian in those times, nor will be a Rabelais, an
Euphormio, a Boccalinus in ours.   Adrian the sixth pope 46 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 Ludovicus Suessanus, a facete companion, dissuaded him to the
contrary, by telling him, that Pasquil's ashes would turn to frogs in the bottom of
the river, and croak worse and louder than before,-genus irritabile vatum, and
therefore 46 Socrates in Plato adviseth all his friends, " that respect their credits, to
stand in awe of poets, for they are terrible fellows, can praise and dispraise as they
see cause."  Hinc quam sit calamus scevior ense patet.  The prophet David complains, Psalm cxxiii. 4. " that his soul was full of the mocking of the wealthy, and
of the dcspitefulness of the proud," and Psalm lv. 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 horrible fearer  &c., and Psal. lxix. 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
47petulant a spleen; and have that figure Sarcasmus so often in their mouths, so
bitter, so foolish, as 4s Baltasar Castilio 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, misusing, or putting gulleries on some
or other till they have made by their humouring or gulling 49 ex stulto insanum, a
mope or a noddy, and all to make themselves merry:
s50o-   " dminmodo risum
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 51 Apuleius, once a day, or else they shall be
melancholy themselves; they care not how they grind and misuse others, so they
may exhilarate their own persons. Their wits indeed serve them to that sole purpose, to make sport, to break a scurrile jest, which is levissimus ingeniifructus, the
froth of wit, as 52 Tully holds, and for this they are often applauded, in all other discourse, dry, barren, straminious, dull and heavy, here lies their genius, in this they
alone excel, please themselves and others. Leo Decimus, 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 gulleries upon them, 53 by commending some,
persuading others to this or that: he made ex stolidis stultissimos, et maxime 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 54 made him set foolish songs, and invent new ridiculous
precepts, which they did highly commend," as to tie his arm that played on the lute,
to make him strike a sweeter stroke, 55 and to pull down the Arras hangings, because
the voice would be clearer, by reason of the reverberation 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
nis 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 56 " 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,
habuit, ne mores ipsorum Satyris suis notaret. Gasp. toties mordere licere sibi putent.  49Ter. Eunuch.
Barthius praefat. parnodid.               50 Hor. ser. lib. 2. Sat. 4. "Provided he can only excite
45 Jovius in vita ejus, gravissime,tulit famosis libellis laughter, he spares not his best friend."  51 Lib. 2.
nomen suum ad Pasquilli statuam fuisse laceratum, 52De orat.  53Laudando, et mira iis persuadendo.
decrevitque ideo statuam demoliri, &c.  46Plato, lib. 54Et vana inflatus opinione, incredibilia ac ridenda
13. de legibus. Qui existimationem curant, poetas quiedam Musices praecepta commentaretur, &c.  6 Ut
vereantur, quia magnam vim habent ad laudandum et voces nudis parietibus illisse, suavius ac acutius resilivituperandum. 47 Petulantisplenecachinno. 48Curial. rent.  66 Immortalitati et glorie sue prorsus invi.
lib. 2. Ea quorundam est inscitia, ut quoties loqui, dentes.




Mem. 4. Subs. 4.]      Scqfs, Calumnies, bitter Jests, sc.              209
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 vulnerat, (but wounds
deeply), especially if it shall proceed from a virulent tongue, " it cuts (saith David)
like a two-edged sword. They shoot bitter words as arrows," Psal. lxiv. 5. "And
they smote with their tongues," Jer. xviii. 18, 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, upt to mistake) and impatient of an injury in that kind: they aggravate, and so meditate continually of it, that it is a perpetual corrosive, not to be
removed, till time wear it out. Although they peradventure that so scoff, do it alone
in mirth and merriment, and hold it optimum alienr frui insanic, an excellent thing
to enjoy another man's madness; yet they must know, that it is a mortal sin (as
57Thomas holds) and as the prophet 5s David denounceth, G" 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 distressed: for to
such, aerurnarum incrementa sunt, they multiply grief, and as 59 he perceived, In multis pudor, in multis iracundia, Sfc., 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 Christina the queen loved. Tetigit id dictum Principis animum,
these words of his so galled the prince, that he was long after tristis et cogitabundus,
very sad and melancholy for many months; but they were the earl's utter undoing:
for when Christina heard of it, she persecuted him to death. Sophia the empress,
Justinian's wife, broke a bitter jest upon Narsetes the eunuch, a famous captain then
disquieted for an overthrow which he lately had: that he was fitter for a distaff and
to keep women company, than to wield a sword, or to be general of an army: but
it cost her/ dear, for he so far distasted it, that he went forthwith to the adverse part,
much troubled in his thoughts, caused the Lombards to rebel, and thence procured
many miseries to the commonwealth. 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 forthwith 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 miseri sunt, et cerumnosi, no jesting with a discontented person.'Tis Castilio's caveat, Jo. Pontanus, and 1 Galateus, and every good
man's.
" Play with me, but hurt me not:
Jest with me, but shame me not."
672. 2 dae quaest. 75. Irrisio  mortale  peccatum.  aulico.  60 De sermone lib. 4. cap. 3.  61 Fol. 55.
68Psal, xv. 3.  s9Balthasar Castilio lib. 2. de  Galateus.
27                             s2




210                           Causes of Melancholy.                [Part. 1. Sec. 2.
Comitas is a virtue between rusticity and scurrility, two extremes, as affability is
between flattery and contention, it must not exceed; but be still accompanied with
that 62a&,Oatac or innocency, quce nemini nocet, omnem injuriea oblationem abhorrens,
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 fact, yet it is no good manners or
humanity, to upbraid, to hit him in the teeth with his offence, or to scoff at such a
one; tis an old axiom, turpis in reum omnis exprobratio.63  I speak not of such as
generally tax vice, Barclay, Gentilis, Erasmus, Agrippa, Fishcartus, &c., the Varronists and Lucians of our time, satirists, epigrammists, comedians, apologists, &c., but
such as personate, rail, scoff, calumniate, perstringe by name, or in presence offend;
64," Ludit qui stolida procacitate
Non est Sestius ille sed caballus:"'Tis horse-play this, and those jests (as he 6 saith) "are no better than injuries,'7
biting jests, mordentes et aculeati, they are poisoned jests, leave a sting behind them,
and ought not to be used.
66 "Set not thy foot to make the blind to fall;
Nor wilfully offend thy weaker brother:
Nor wound the dead with thy tongue's bitter gall,
Neither rejoice thou in the fall of other."
If these rules could be kept, we should have much more ease and quietness than we
have, less melancholy; whereas on the contrary, we study to misuse each other, how
to sting and gall, like two fighting boors, bending all our force and wit, friends, fortune, to crucify 67 one another's souls; by means of which, there is little content and
charity, much virulency, hatred, malice, and disquietness among us.
SUBSECv. V.-Loss of Liberty, Servitude, Imprisonment, hozo they cause AJelancholy.
To this catalogue of causes, I may well annex loss of liberty, servitude, or imprisonment, which to some persons is as great a torture as any of the rest. Though they
have all things convenient, sumptuous houses to their use, fair walks and gardens,
delicious bowers, galleries, good fare and diet, and all things correspondent, yet they
are not content, because they are confined, may not come and go at their pleasure,
have and do what they will, but live 68 aliend quadrad at another man's table and
command.    As it is 69in meats so it is in all other things, places, societies, sports;
let them be never so pleasant, commodious, wholesome, so good; yet omniumn 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 his 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 nbrint: 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 quod mod& voverat, odit, one
calling long, esse in honore juvat, mox displicet; one place long, 70 Romce Tibur amo,
ventosus Tybure Romam, that which we earnestly sought, we now contemn. Hoc
quosdam  agit ad mortem, (saith 71 Seneca) quod proposita scepe mutando in eadem
revolvuntur, et non relinquunt novitati locum: Fastidio ccepit esse vita, et ipsus mundus, et subit illud rapidissimarum deliciarum, 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,
they run round, without alteration or news, their life groweth odious, the world
loathsome, and that which crosseth their furious delights, what? still the same?
Marcus Aurelius and Solomon, that had experience of all worldly delights and pleasure, confessed as much of themselves; what they most desired, was tedious at
last, and that their lust could never be satisfied, all was vanity and affliction of mind.
2 Tully Tusc. quest.  63 " Every reproach uttered Quadraint 37.  e7 Ego hujus misera fatuitate et deagainst one already condemned is mean-spirited." mentia conflictor. Tull. ad Attic li. 11.  6 Miserum
4 Mart. lib. 1. epig. 35.  65Tales joci ab injuriis non est aliena vivere quadra. Juv.  9 Crambae bis coctae.
possint discerni. Galateus fo. 55.  6Pybrac in his Vitae me redde priori. 70 Hor. 7'De tranquil animae.




Mem. 4. Subs. 6.]           Poverty and Want, Causes                         211
Now if it be death itself, another hell, to be glutted with one kind of sport, dieted
with one dish, tied to one place; though they have all things otherwise as they can
desire, and are in heaven to another man's opinion, what misery and discontent shall
they have, that live in slavery, or in prison itself?  Quod tristius morte, in servitute
vivendum, as Hermolaus told Alexander in 72 Curtius, worse than death is bondage:
73 hoc animo scito omnes fortes, ut mortem servituti anteponant, All brave men at arms
(Tully holds) are so affected. 74Equidem ego is stum qui servitutem extremum omnium malorum esse arbitror: 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 7s Indian slaves at Potosi, in Peru), tinmines, lead-mines, stone-quarries, coal-pits, like so many mouldwarps under ground,
condemned to the galleys, to perpetual drudgery, hunger, thirst, and stripes, without
all hope of delivery? How are those women in Turkey afiected, that most part of
the year come not abroad; those Italian and Spanish dames, that are mewed up like
hawks, and locked up by their jealous husbands? how tedious is it to them that live
in stoves and caves half a year together? as in Iceland, Muscovy, or under the 76 pole
itself, where they have six months' perpetual night. Nay, what misery and discontent do they endure, that are in prison? They want all those six non-natural things
at once, good air, good diet, exercise, company, sleep, rest, ease, &c., that are bound
in chains all day long, suffer hunger, and (as 77 Lucian describes it) " must abide that
filthy stink, and rattling of chains, howlings, 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, Psal. cv. 18, " They hurt his feet in the stocks, the iron
entered his soul."  They live solitary, alone, sequestered from all company but hearteating melancholy; and for want of meat, must eat that bread of affliction, prey
upon themselves. Well might'8Arculanus 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 companions 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?    "Robert Duke of Normandy being imprisoned by his
youngest brother Henry I., ab illo die inconsolabili dolore in carcere contabuit, saith
Matthew Paris, from that day forward pined away with grief.  o Jugurtha that generous captain, "* brought to Rome in triumph, and after imprisoned, through anguish
of his soul, and melancholy, died."'8 Roger, Bishop of Salisbury, the second man
from King Stephen (he that built that famous castle of 82 Devizes in Wiltshire,) was
so tortured in prison with hunger, and all those calamities accompanying such men,
83ut vivere noluerit, mori nescierit, he would not live, and could not die, between
fear of death, and torments of life. Francis King of France was taken prisoner by
Charles V., ad mortenm fere melancholicus, saith Guicciardini, melancholy almost to
death, and that in an instant.  But this is as clear as the sun, and needs no further
illustration.
SUBSEcT. VI.-Poverty and Want, Causes of Melancholy.
POVERTY and want are so violent oppugners, so unwelcome guests, so much abhorred of all men, that I may not omit to speak of them apart. Poverty, although
(if considered aright, to a wise, understanding, truly regenerate, and contented man)
it be donum Dei, a blessed estate, the way to heaven, as s4 Chrysostom calls it, God's
V Lib. 8.  3 Tullius Lepido Fam. 10. 27.  74 Bote- 79 William the Conqueror's eldest son.  so Salust. Rorus 1. 1. polit. cap. 4.  75Laet. descrip. Americae. mam triumphoductustandemque in carceremconjectus,
6If there be any inhabitants.  77In Taxari. Interdiu animi dolore periit.  s8Camden in Wiltsh. miserum
quidem collum vinctum est, et manus constricta, noctu senem ita fame et calamitatibus in carcere fregit, inter
vero totum corpus vincitur, ad has miserias accidit cor- mortis metum, et vitam tormenta, &c.  2Vies hodie
poris faetor, strepitus ejulantium, somni brevitas, haec 8Seneca.  4Corn. ad Hebrteos.
omnia plane molesta et intolerabilia.  78 In 9 Rhasis.




212                            Causes of Melancholy.                 [Part. 1. Sec. 2.
gift, the mother of modesty, and much to be preferred before riches (as shall be
sliown in his 85 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 burde'n; we
86 shun it all, cane pejus et angue (worse than a dog or a snake), we abhor the name of
it, 7 Paupertas futgilur, totoque arcessitur orbe, as being the fountain of all other miseries, cares, woes, labours, and grievances whatsoever. To avoid which, we will take
any pains,-extremos currit mercator ad Indos, we will leave no haven, no coast, no
creek of the world unsearched, though it be to the hazard of our lives, we will dive
to the bottom of the sea, to the bowels of the earth, 5sfive, six, seven, eight, nine
hundred fathom deep, through all five zones, and both extremes of heat and cold:
we -will turn parasites and slaves, prostitute ourselves, swear and lie, damn our
bodies and souls, forsake God, abjure religion, steal, rob, murder, rather than endure
this insufferable yoke of poverty, which doth so tyrannise, crucify, and generally
depress us.
For look into the world, and you shall see men most part esteemed according to
their means, and happy as they are rich: 89Ubique tanti quisque quantum habuitfuit.
If he be likely to thrive, and in the way of preferment, who but he?  In the vulgar
opinion, if a man be wealthy, no matter how he gets it, of what parentage, how
qualified, how virtuously endowed, or villanously inclined; let him   be a-bawd, a
gripe, an usurer, a villain, a pagan, a barbarian, a wretch, 90Lucian'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 1 magnified.  " The rich is had in reputation because of his goods," Eccl. x. 31.  He shall
be befriended: " for riches gather many friends," Prov. xix. 4,-multos numerabit
amicos, all 92happiness ebbs and flows with his money.    He shall be accounted a
gracious lord, a Mecanas, a benefactor, a wise, discreet, a proper, a valiant, a fortunate man, of a generous spirit, Pullus Jovis, et gallincef iius albce: a hopeful, a good
man, a virtuous, honest man.    Quando ego te Junonium    puerum, et matris partum
vere aureum, as 93Tully said of Octavianus, while he was adopted Cesar, and an
heir "' apparent of so great a monarchy, he was a golden child.  All 95 honour, offices,
applause, grand titles, and turgent epithets are put upon him, omnes omnia bona
dicere; all men's eyes are upon him, God bless his good worship, his honour;
s6 every man speaks well of him, every man presents him, seeks and sues to him for
his love, favour, and protection, to serve him, belong unto him, every man riseth to
him, as to Themistocles in the Olympics, if he speak, as of Herod, Vox Dei, non
hominis, the voice of God, not of man.   All the graces, Veneres, pleasures, elegances
attend him, 97golden fortune accompanies and lodgeth with him; and as to those
Roman emperors, is placed in his chamber.
ss - Secura naviget aura,
Fortunamque suo temperet arbitrio:"
he may sail as he will himself, and temper his estate at his pleasure, jovial days,
splendour and magnificence, sweet music, dainty fare, the good things, and fat of the
land, fine clothes, rich attires, soft beds, down pillows are at his command, all the
world labours for him, thousands of artificers are his slaves to drudge for him, run,
ride, and post for him: 9 Divines (for Pythia Philippisat) lawyers, physicians, philosophers, scholars are his, wholly devote to his service. Every -man seeks his'00acquaintance, his kindred, to match with him, though he be an oaf, a ninny, a
monster, a goosecap, uxorem ducat Danaen,' when, and whom he will, hunc optant
generum Rex et Regina-       he is an excellent2 match for my son, my daughter, my
niece, &c.   Quicquid calcaverit hic, Rosa fiet, let him go whither he will, trumpets
85 Part. 2. Sect. 3. Memb. 3.  86Quem ut difficilem  hopeful; why? he is heir apparent to the right wormorbum pueris tradere formidamus. Plut.  87 Lucan. shipful, to the right hononrable, &c.  95 O nummi,
1. 1.   88 As in the silver mines at Friburgh in Gdr- nummi: vobis hunc priestat honorem.  96 Exinde
many. Fines Morison.  89 Euripides.  90 Tom. 4. sapere eumn omnes dicimus, ac quisque fortunam habet.
dial. minore periculo Solem quam hunc defixis oculis Plaut. Pseud. S9Aurea fortuna, principum cuhiculis
licet intueri.  91 Omnis enim res, virtus, fama, decus, reponi solita. Julius Capitolinus vita Antonini. 98 Pedivina, humanaque pulchris Divitiis parent. Hor. Ser. tronius.  99Theologi opulentis adherent, Jurisperiti
1. 2. Sat. 3. Clarus eris, fortis justus, sapiens, etiam pecuniosis, literati nummosis, liberalibus artifices.
rex. Et quicquid volet. Ior.  82 Et genus, et formam, 100 Multi ilium jvenes, multe petiere puelle.  1" He
regina pecunia donat. Money adds spirits, courage, may have Danae to wife."  a'Dummodo sit dives
&c.  93Epist. llt. ad Atticum.  94 Our young nas- barbarus, ille placet.
ter, a fine towardly gentleman, God bless him, and




AMem. 4. Subs. 6.]          Poverty and Want, Causes.                           213
sound, bells ring, &c., all happiness attends him, every man is willing to entertain
him, he sups in 3Apollo wheresoever he comes; what preparation is made for his
4 entertainment? fish and fowl, spices and perfumes, all that sea and land affords.
What cookery, masking, mirth to exhilarate his person?
5" Da Trebio, pone ad Trebium, vis frater ab illis
Ilibus?"
What dish will your good worship eat of?
6 ---    dulcia porna,                    "Sweet apples, and whateer thy fields afford,
Et quoscunque feret cultus tibi fundus honores,  Before thy Gods be serv'd, let serve thy Lord."
Ante Larem, gustet venerabilior Lare dives." 
What sport will your honour have? hawking, hunting, fishing, fowling, bulls, bears,
cards, dice, cocks, players, tumblers, fiddlers, jesters, &c., they are at your good worship's command. Fair houses, gardens, orchards, terraces, galleries, cabinets, pleasant walks, delightsome places, they are at hand: 7 in aureis lacc 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 borne to fortunes (as I have said) 8sjure hcereditario sapere jubetur, he must
have honour and office in his course: 9JVemo nisi dives honore dignus (Ambros.
offic. 21.) none so worthy as himself: he shall have it, atque esto quicquid Servius
aut Labeo..- Get money enough and command 10 kingdoms, provinces, armies, hearts,
hands, and affections; thou shalt have popes, patriarchs to be thy chaplains and
parasites: thou shalt have (Tamerlane-like) kings to draw thy coach, queens to be
thy laundresses, emperors thy footstools, build more towns and cities than great
Alexander, Babel towers, pyramids and mausolean tombs, &c. command heaven and
earth, and tell the world it is thy vassal, auro emitur diadema, argento celumr panditur, denarius philosophum   conducit, nummus jus cogit, obolus literatum   pascit,
metallum  sanitatent conciliate ces amicos conglutinat.1  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 vos sanos et divites post me relinquam,
" It doth me good to think yet, though I be dying, that I shall leave you, my children, sound and rich:" for wealth sways all. It is not with us, as amongst those
Lacedemonian senators of Lycurgus in Plutarch, " He preferred that deserved best,
was most virtuous and worthy of the place, 2not swiftness, or strength, or wealth,
or friends carried it in those days:" but inter optimos optimus, inter temperantes tenzperantissimus, the most temperate and best.   We have no aristocracies but in contemplation, all oligarchies, wherein a few rich men domineer, do what they list, and
are privileged by their greatness. 13 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) 4 "Et quamvis perjuris erit, sine gente, cruentusi" they
may go to heaven through the eye of a needle, if they will themselves, they may be
canonised for saints, they shall be 5 honourably interred in mausolean tombs, commended by poets, registered in histories, have temples and statues erected to their
names, --     manibus illis-nascentur violce. —-If he be bountiful in his life, and
liberal at his death, he shall have one to swear, as he did by Claudius the Emperor
in Tacitus, he saw his soul go to heaven, and be miserably lamented at his funeral.
Jlmzbubaiarum collegia, ec.   Trimalcionis topanta in Petronius recta in ceelum abiit7
went right to heaven: a, base quean,'6"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,
3 Plut. in Lucullo, a rich chamber so called. 4 Panis a man of letters; precious metal procures health;
pane nielior.  5 Juv. Sat. 5.  6 Hor. Sat. 5. lib. 2. wealth attaches friends."  12 Non fuit apud mortales
7 Bohemus de Turcis et Bredenbach.  8 Euphormio. ullum excellentius certamen, non inter celeres celerri9 Qui pecuniam habent, elati sunt animis, lofty spirits, mo, non inter robustos robustissimo, &c. s1 Quicquid
brave men at arms; all rich men are generous, courage- libet licet.  14 Hor. Sat. 5. lib. 2.'5 Cum moritur
ous, &c.    10 Nummus ait pro me nubat Cornubia dives concurrunt undique cives: Pauperis ad funus vix
Romit.  1 "A diadem is purchased with gold; silver est ex millibus unus.  16 Et modo quid fuit ignoscat
opens the way to heaven; philosophy may be hired for mihi genius tuts, noluisses de manu ejus nummos aca penny; money controls justice; one obolus satisfies cipere.




214                             Causes of Melancholy.                 [Part. 1. Sec. 2.
but to such as are most part seeming rich, let him have but a good 17 outside, he carries it, and shall be adored for a god, as 18 Cyrus was amongst the Persians, ob splendidurn apparatum, for his gay attires; now most men are esteemed according to their
clothes. In our gullish times, whom you peradventure in modesty would give place
to, as being deceived by his habit, and presuming him some great 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 Petronel 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
outward habit.
But on the contrary, if he be poor, Prov. xv. 15, " all his days are miserable,% he
is under hatches, dejected, rejected and forsaken, poor in purse, poor in spirit;'prout
res nobisfluit, ita et animus se habet; 20 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 literas esurit, amicus molestus. 21 i If he
speak, what babbler is this? Ecclus, his nobility without wealth, is 2projecta vilior
algd, and he not esteemed: nos riles pulli nati infelicibus ovis, if once poor, we are
metamorphosed in an instant, base slaves, villains, and vile drudges; 23 for to be poor,
is to be a knave, a fool, a wretch, a wicked, an odious fellow, a common eye-sore,
say poor and say all; they are born to labour, to misery, to carry burdens like
juments, pistum   stercus comedere with Ulysses' companions, and as Chremilus
objected in Aristophanes, 24salem   lingere, lick salt, to empty jakes, fay channels,
25 carry out dirt and dunghills, sweep chimneys, rub horse-heels, &c. I say nothing
of Turks, galley-slaves, which are bought 26 and sold like juments, or those African
negroes, or poor 27 Indian drudges, qui indies hinc inde deferendis oneribus occumbunt, nam quod apud nos boves et asini vehunt, trahunt, rCc.2s Id omne misellis Indis,
they are ugly to behold, and though erst spruce, now rusty and squalid, because
poor, 29immundasfortunas cequum est squalorem sequi, it is ordinarily so. 30"Others
eat to live, but they live to drudge," 31servilis et misera gens nihil recusare audet, a
servile generation, that dare refuse no task.- 32 4Heus tu Dromo, cape hoc flabellum,
ventulum hinc facito 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 a-foot to-morrow, to carry me a letter to my mistress, Socia ad pistrinam,
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 3" walls for them to piss on."   They
are commonly such people, rude, silly, superstitious idiots, nasty, unclean, lousy,
poor, dejected, slavishly humble: and as 4 Leo Afer observes of the commonalty of
Africa, natura viliores sunt, nec apud suos duces majore in precio qudm si canes essent:
3a base by nature, and no more esteemed than dogs, miseram, laboriosam, calamitosam vitam agunt, et inopem, infeelicem, rudiores asinis, ut e brutis plane natos dicas:
no learning, no knowledge, no civility, scarce common sense, nought 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 6Radzivilus observed at Damietta in Egypt, leading a laborious, miserable, wretched, unhappy life, 37 like beasts and juments, if not worse:7
(for a 38 Spaniard in lncatan, sold three Indian boys for a cheese, and a hundred negro
slaves for a horse) their discourse is scurrility, their summum bonum, a pot of ale.
There is not any slavery which these villains will not undergo, inter illos plerique
latrinas evacuant, alii culinariam  curant, alii stabularios agunt, urinatores, et id
17 He that wears silk, satin, velvet, and gold lace, the loads which oxen and asses formerly used, &c."
must needs be a gentleman.  s1 Est sanguis atque a2Plautus.  30 Leo. Afer. ca. ult. 1. 1. edunt non
spiritus pecunia mortalibus. 19 Euripides. 20Xeno- ut bene vivant, sed ut fortiter laborent. Heinsius.
phon. Cyropd. 1. 8.  21 In tenui rara est facundia 31 Munster de rusticis Germanie, Cosmog. cap. 27. lib. 3.
panno. Juv.  22 Hor. " more worthless than rejected s2 Ter. Eunuch.  33 Pauper paries factus, quem caniweeds."  23Egere est offendere, et indigere scelestum culT commingant.  34 Lib. 1. ca; ult.  35Deos
esse. Sat. Menip.  24 Plaut. act. 4.  25 Nullumn omnes illis infensos diceres: tam pannosi, famefracti,
tan barbarum, tam vile munus est, quod non lubentis- tot assidue malis afficiuntur, tanquam pecora quibua
sime obire velit gens vilissima.  26Lausius orat. in splendor rationis emortuus.  3 Peregrin. Hieros.
Hispaniam.  27 Laet. descrip. Americas.  28" Who 37 Nihil omnino meliorem vitam degunt, quam ferme in
daily faint beneath the burdens they are compelled to silvis, jumenta in terris. Leo Afer.  38 Bartholo.
carry from place to place: for they carry and draw  meus a Casa.




Mem. 4. Subs. 6.]             Poverty and Want, Causes.                             215
genus similia exercent, 4ec. like those people that dwell in the 39Alps, chimneysweepers, 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 40beggary, fulsome nastiness, squalor, contempt, drudgery, labour, ugliness, hunger and thirst; pediculorum, et pulicum numerum? as 41 he well followed it in Aristophanes, fleas and lice, pro pallio vestenm laceram, et pro pulvinari lapidem bene
magnum ad caput, rags for his raiment, and a stone for his pillow, pro cathedrd,
ruptce caput urnce, he sits in a broken pitcher, or on a block for a chair, et maluce
ramos pro panibus 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? as Chremilus concludes his speech, as we poor men live now-adays, who will not take our life to be 42 infelicity, misery, and madness?
If they be of little better condition than those base villains, hunger-starved beggars,
wandering rogues, those ordinary slaves, and day-labouring drudges; yet they are
commonly so preyed upon by 43 polling officers for breaking the laws, by their tyrannising landlords, so flayed and fleeced by perpetual 44 exactions, that though they do
drudge, fare hard, and starve their genius, they cannot live in 45 some countries; but
what they have is instantly taken from them, the very care they take to live, to be
drudges, to maintain their poor families, their trouble and anxiety " takes away their
sleep," Sirac. 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, uncharitable as they are, they leave them so distressed, to beg, steal, murmur, and 46 rebel,
or else starve.  The feeling and fear of this misery compelled those old Romans,
whom Mnenius 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, mutinies, jars and contentions in every
commonwealth: grudging, repining, complaining, discontent in each private family,
because they want means to live according to their callings, bring up their children,
it breaks their hearts, they cannot do as they would.     No greater misery than for a
lord to have a knight's living, a gentleman a yeoman's, not to be able to live as his birth
and place require.   Poverty and want are generally corrosives to all kinds of men,
especially to such as have been in good and flourishing estate, are suddenly distressed,
47nobly born, liberally brought up, andc by some disaster and casualty miserably
dejected. For the rest, as they have base fortunes, so have they base minds correspondent, like beetles, e stercore orti, e stercore victus, in stercore delicium, as they
were obscurely born and bred, so they delight in obscenity; they are not thoroughly
touched with it..Jngustas animas angusto in pectore versant.4s Yet, that which is
no small cause of their torments, if once they come to be in distress, they are forsaken of their fellows, most part neglected, and left unto themselves; as poor
49Terence in Rome was by Scipio, Lelius, and Furius, his great and noble friends.
"Nil Publius Scipio profuit, nil ei Lelius, nil Furius,
Tres per idem tempus qui agitabant nobiles facillime,
Horun ille opera lie domum quidem habuit conductitiam."50'Tis generally so, Tempora si fierint nubila, solus eris, he is left cold and comfortless,
nullas ad amissas ibit amicus opes, all flee from him as from a rotten wall, now ready to
fall on their heads. Prov. xix. 4. " Poverty separates them from their 5 neighbours."5
62" Dum fortuna favet vultum servatis amici,  " Whilst fortune favour'd, friends, you smil'd on me,
Cum cecidit, turpi vertitis ora fuga.'.  But when she fled, a fiiend I could not see."
Which is worse yet, if he be poor 3 every man contemns him, insults over him,
oppresseth him, scoffs at, aggravates his misery.
s9Ortelius in Helvetia. Qui habitant in Cmsia valle try, wondered how a few rich men could keep so many
ut plurimum latomni, in Oscella valle cultrorum fabri poor men in subjection, that they did not cut their
fumarii, in Vigetia sordidum genus hominum, quod throats."  47 Augusta nis aninas a oso in pectore
repurgandis caminis victum parat.  40 write not versans.  48 " A narrow breast conceals a narrow
this any ways to upbraid, or scoff at, or misuse poor soul."  49Donatus vit. ejus.  50" Publius Scipio,
men, but rather to condole and pity them by express- LTelius and Furius, three of the most distinguished
ing, &c.    4'1Chremilus, act. 4. Plaut.  42Pau- noblemen at that day in Rome, were of so little service
pertas durum onus miseris mortalibus.  43 Vexat to him, that he could scarcely procure a lodging through
-ensura columbas.    44Deux ace non possunt, et their patronage."  51 Prov. xix. 7. "Though he be
sixcinque solvere nolunt: Omnibus est notum quater instant, yet they will not."  5 Petronius.  53Non
*re solvere totum.   45Scandia, Africa, Lituania. est qui doleat vicem, ut Petrus Christum, jurant se
0t Montaigne, in his Essays, speaks of certain Indians hominem non novisse.
in France, that being asked how they liked the coun



216                            Causes of Melancholy.                [Part. 1. Sect. 2.
64 " Quurn? cepit quassata domus subsidere, partes  " When once the tottering house begins to shrink,
In proclsnatas omne recumbit onus."   |  Thither comes all the weight by an instinct."
Nay they are odious to their own brethren, and dearest friends, Pro. xix. 7. "His
brethren hate him if he be poor," 5 omnes vicini oderunt, 4 his neighbours hate him,"
Pro. xiv. 20, 56omnes me noti ac ignoti deserunt, as he complained in the comedy,
friends and strangers, all forsake me. Which is most grievous, poverty makes men
ridiculous, Yil habet infelix paupertas durius in se, quam quod ridiculos homines
facit, they must endure 57jests, taunts, flouts, blows of their betters, and take all in
good part to get a meal's meat: 58magnum pauperies opprobrium, jubet quidvis et
facere et pati. HIe must turn parasite, jester, fool, cum desipientibus desipere; saith
59Euripides, slave, villain, 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 60 in Homer, be reviled, baffled, insulted over, for 61potentiorum
stultitia perferenda est, and may not so much as mutter against it.    He must turn
rogue and villain; for as the saying is,.Jecessitas cogit ad turpia, poverty alone
makes men thieves, rebels, murderers, traitors, assassins, " because of poverty we
have sinned," Ecclus xxvii. 1, swear and forswear, bear false witness, lie, dissemble,
anything, as I say, to advantage themselves, and to relieve their necessities: 62 Culpce
scelerisque magistra est, when a man is driven to his shifts, what will he not do?
63,-   si miserum fortuna Sinonem
Finxit, vanutn etiam mendacemque improba finget."
he will betray his father, prince, and country, turn Turk, forsake religion, abjure
God and all, nulla tam horrenda proditio, quam illi lucri causa (saith    4Leo Afer)
perpetrare nolint. 65Plato, therefore, calls poverty, "thievish, sacrilegious, filthy,
wicked, and mischievous:" and well he might. For it makes many an upright man
otherwise, had he npt 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 complain. 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 criminal. c. 112. hath some notable examples
of such counterfeit cranks, and every village almost will yield abundant testimonies
amongst us; we have dummerers, Abraham men, &c. And that which is the extent
of misery, it enforceth them through'anguish and wearisomeness of their lives, to
make away themselves; they had rather be hanged, drowned, &c., than to live without means.
"Much better'tis to break thy neck,
", In mare cstiferum, ne te premat aspera egestas,  Or drown thyself i' the sea,
Desili, et a celsis corrue Cerne jugis."      Than suffer irksome poverty;
Go make thyself away."
A Sybarite of old, as I find it registered in t7Athenaeus, supping in Phiditiis in Sparta,
and observing their hard fare, said it was no marvel if the Lacedaemonians 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." 6 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, 6the
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 70 Lactantius, lib. 5. cap. 9. objects as much to those ancient Greeks and
54 Ovid. in Trist.  5 Horat.  6 Ter. Eunuchus, 6 Theognis.  67 Dipnosophist lib. 12. Millies potius
act. 2.    7 Quid quod materiam prsebet causamque moriturum (si quis sibi mente constaret) quam tam
jocandi: Si toca sordida sit, Juv. Sat. 2.  5 Hor. vilis et arumnosi victus communionem habere. 8 Gas.
s9In Phsenis.  60Odyss. 17.  Idem.  62Mantuan. per Vilela Jesnita epist. Japon. lib.  9 Mat. Riccius
63" Since cruel fortune has made Sinon poor, she has expedit. in Sinas lib. I. c. 3.  70Vos Romani pro
made him vain and mendacious."  n4De Africa creates filios feris et canibus exponitis, nunc strangulib. 1. cap. ult. 654. de legibus. furacissima paupertas, latis vel in saxum eliditis, &c.
sacrilega, turbis, flagitiosa, omnium malorum opifex.




Mem. 4. Sub. 6.]             Poverty and Want, Causes.                          217
Romans, "they did expose their children to wild beasts, strangle, or knock out their
brains against a stone, in such cases." If we may give credit to 71 Munster, amongst
us Christians in Lithuania, they voluntarily mancipate and sell themselves, theii
wives and children to rich men, to avoid hunger and beggary; 72many 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 should be famished
to death. P. Forestus, in his medicinal observations, hath a memorable example of
two brothers of Louvain that, being destitute of means, became both melancholy,
and in a discontented humour massacred themselves. Another of a merchant, learned,
wise otherwise and discreet, but out of a deep apprehension he had of a loss at seas,
would not be persuaded but as 73Ventidius in the poet, he should die a beggar. In a
word, thus much I may conclude of poor men, that though they have good 74parts
they cannot show or make use of them:' ab inopid ad virtutem obsepta est via,'tis
hard for a poor man to 76rise, haud facile emergunt, quorum virtutibus obstat res
angusta domi.77 " The wisdom of the poor is despised, and his words are not heard."
Eccles. vi. 19. His works are rejected, contemned, for the baseness and obscurity of
the author, though laudable and good in themselves, they will not likely take.
"Nulla placere dii, neque vivere carmina possunt,
QuaB scribuntur atquae potoribus." —
"No verses can please men or live long that are written by water-drinkers."    Poor
men cannot please, their actions, counsels, consultations, projects, are vilified in the
world's esteem, amittunt consilium in re, which Gnatho long since observed.
78 Sapiens crepidas sibi nunquam  nec soleas fecit, a wise man never cobbled shoes;
as he said of old, but how doth he prove it? I am sure we find it otherwise in our
days, 79pruinosis horret facundia pannis.    Homer himself must beg if he want
means, and as by report sometimes he did 80" 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 slFames et mora bilem   in nares conciunt, still
murmuring and repining: Ob inopiam morosi sunt, quibus est male, as Plutarch quotes
out of Euripides, and that comical poet well seconds,
82 " Omnes quibus res sunt minis secunde, nescio quomodo
Suspitiosi, ad contumeliam omnia accipiunt magis,
Propter suam impotentiam se credunt negligi."
4' 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 generous spirits
in such cases withdraw themselves from all company, as that comedian'3Terence 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.
8 ----  " ad summam inopiam redactus,
Itaque e conspectu omnium abiit Gracime in terram ultimam."
Neither is it without cause, for wd see men commonly respected according to their
means, (85an dives sit omnes qucrunt, nemo an bonus) and vilified if they be in bad
clothes.  86 Philophaemen the orator was set to cut wood, because he was so homely
attired, S7Terentius was placed at the lower end of Cecilius' table, because of his
homely outside.   88Dante, that famous Italian poet, by reason his clothes were but
mean, could not be admitted to sit down at a feast. Gnatho scorned his old familiar
friend because of his apparel, SHominem     video pannis, annisque obsitum, hic ego
ilium contempsi prce me.   King Persius overcome sent a letter to 90 Paulus' ZEmilius,
the Roman general; Persius P. Consuli. S. but he scorned him any answer, tacite
exprobrans fortunam suam (saith mine author) upbraiding him with a present fortune.
"lCarolus Pugnax, that great duke of Burgundy, made H. Holland, late duke of
7iCosmog.4. lib. cap.22.vendunt liberosvictu carentes poet. Polentiorum aedes ostratim adiens, aliquid accitanquam pecora interdum et seipsos; ut apud divites piebat, canens carmina sua, concomitante eum puerosaturentur cibis.  72 Vel honorum desperatione vel rum choro.  81 Plautus Ampl.  a Ter. Act. 4. Seen.
malorum perpessione fracti et fatigati, plures violentas 3. Adelph. Hegio. 83 Donat. vita ejus.  e4" Reduced
manus sibi inferu at.  73 -Hor.  74 Ingenio pote- to the greatest necessity, he withdrew from the gaze of
ram superas volitare per arces: Ut me pluma levat, sic the public to the most remote village in Greece."
grave mergit onus.  75Terent.   6 Hor. Sat. 3. 85 Euripides.  s8 Plutarch. vita ejus.  s7 Vita Ter
lib. 1.  77 " They cannot easily rise in the world who 8 Gomesius lib. 3. c. 21. de sale.  9 Ter. Eunuch. Act,
are pinched by poverty at home."  78 Paschalius. 2. Seen. 2.  90 Liv. dec. 9. 1. 2.  91 Comineus.
79Petronius.   8o Herodotus vita ejus. Scaliger in
28                                T




218                             Causes of elelancholy.                 [Part. 1. Sec. 2.
Exeter, exiled, run after his horse like a lackey, and would take no notice of him:
92 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 93Solomon, "Give me, 0 Lord, neither riches nor poverty; feed me with food
convenient for me.)"
SUBSECT. VII. —l    heap of other accidents causing Melancholy, Death of Friends,
Losses, fc.
IN this labyrinth of accidental causes, the farther I wander, the more intricate I
find the passage, multce ambages, and newv causes as so many by-paths offer themselves to be discussed: to search out all, were an Herculean work, and fitter for
Theseus: I will follow mine intended thread; and point only at some few of the
chiefest.
Death of Friends.]    Amongst which, loss and death of friends may challenge a
first place, multi tristantur, as  Vives well observes, post delicias, convivial 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 levdrat tuus
adventus, sic discessus qflixit, (which 95Tully writ to Atticus) thy coming was not
so welcome to me, as thy departure was harsh.      Montanus, consil. 132. makes mention of a country woman that parting with her friends and native place, became
grievously melancholy for many years; and Trallianus of another, so caused for
the absence of her husband: which is an ordinary passion amongst our good wives,
if their husband tarry out a day longer than his appointed time, or break his hour,
they take on presently with sighs and tears, he is either robbed, or dead, some mischance or other is surely befallen him, they cannot eat, drink, sleep, or be quiet in
mind, till they see him again. If parting of friends, absence alone can work such
violent effects, what shall death do, when they must eternally be separated, never in
this world to meet again?   This is so grievous a torment for the time, that it takes
away their appetite, desire of life, extinguisheth all delights, it causeth deep sighs
and groans, tears, exclamations,
(" O dulce germen matris, 5 sanguis mens,
Eheu tepentes, &c. —--  6 los tener.") 96
howling, roaring, many bitter pangs, 97lamentis gemittique et femineo ululatu Tecta
fremunt) and by frequent meditation extends so far sometimes, 98"they think they
see their dead friends continually in their eyes," observantes imagines, as Conciliator
confesseth he saw    his mother's ghost presenting herself still before him.      Quod
nimzs miseri volunt, hoc facile credunt, still, still, still, that good father, that good
son, that good wife, that dear friend runs in their minds: Totus animus hac und
cogitatione defixus est, all the year long, as  9 Pliny complains to Romanus, " methinks I see Virginius, I hear Virginius, I talk with Virginius, &c."
00 " Te sine, vie misero mihi, ]ilia nigra videntur,
Pallentesque rosse, nec dulce rubens hyacinthus,
Nullos nec myrtus, nec laurus 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, 1"1 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 finere mersit acerbo,
Quis dabit in lachrymas fontem mihi? quissatis altos " Fountains of tears who gives, who lends me groans,
Accendet gemitus, et acerbo verba dolori?  Deep sighs sufficient to express my moans?
Exhaurit pietas oculos, et hiantia frangit  Mine eyes are dry, my breast in pieces torn,
Pectora, nec plenos avido sinit edere questus,  My loss so great, I cannot enough mourn."
Magna adeo jactura premit," &c.
2 He that hath 51. per annum coming in more. than 9 Epist. lib. 2. Virginium video audio defunctum cogito,
others, scorns him that hath less, and is a better man. alloquor.  100Calphurnius Grecus. "Without thee.
s9 Prov. xxx. 8. 94 De anima, cap. de merore. 95 Lib. ah! wretched me, the lillies lose their whiteness, the
12. epist.  9s" Oh sweet offspring; oh my very blood; roses become pallid, the hyacinth forgets to blush
oh tender flower, &c."  97Vir. 4. En.  9spatres neither the myrtle nor the laurel retains its odours *
mortuos coram astantes et filios, &c. Marcellus Donatus. I Chaucer.




Mem. 4. Subs. 7.]        Other accidents and Grievances.                       219
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 confesseth) but not in this,
he yields wholly to sorrow,
"Nunc fateor do terga malls, mens illa fatiscit,
Indonitus quondam vigor et constantia mentis."
How doth 2Quintilian complain for the loss of his son, to despair almost: Cardan
lament his only child in his book de libris propriis, and elsewhere in many of his
tracts, 3 St. Ambrose his brother's death? an ego possum non cogitare de te, aut sine
lachrymis cogitare?  0 amari dies, flebiles noctes, Sfc. " Can I ever cease to think
of thee, and to think with sorrow? O bitter days, O nights of sorrow,"e &c. Gregory Nazianzen, that noble Pulcheria!    0 decorem, cc.fios recens, pullulans, cic.
Alexander, a man of most invincible courage, after Hephestion's death, as Curtius
relates, triduum jacuit ad moriendum obstinatus, 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.:"  " Rachael wept for her
children, and would not be comforted because they were not." Matt. ii. 18.   So did
Adrian the emperor bewail his Antinous; Hercules, Hylas; Orpheus, Eurydice;
David, Absalom; (O my dear son Absalom) Austin his mother Monica, Niobe her
children, insomuch that the 4poets feigned her to be turned into a stone, as being
stupified through the extremity of grief. 5 Egeas, signo lugubri jilii consternatus,
in mare se prcecipitatem dedit, impatient of sorrow for his son's death, drowned
himself.  Our late physicians are full of such examples.  Montanus consil. 242. 6had
a patient troubled with this infirmity, by reason of her husband's death, many years
together. Trincavellius, 1. 1. c. 14. hath such another, almost in despair, after his
7mother's departure, ut se ferme prcecipitatem daret; and ready through distraction
to make away himself: and in his Fifteenth counsel, tells a story of one fifty years
of age, " that grew desperate upon his mother's death;" and cured by Fallopius, fell
many years after into a relapse, by the sudden death of a daughter which he had,
and could never after be recovered. The fury of this passion is so violent sometimes, that it daunts whole kingdoms and cities.   Vespasian's death was pitifully
lamented all over the Roman empire, totus orbis lugebat, saith Aurelius Victor.
Alexander 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 the Tartars, when Sa great Cham    dieth, ten or twelve thousand must be slain, men and
horses, all they meet; and among those the 9 Pagan Indians, their wives and servants
voluntarily die with them. Leo Decimus was so much bewailed in Rome after his
departure, that as Jovius gives out, 10 communis salus, 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,'1 but after his decease an iron season succeeded, barbara vis etfceda vastitas, et dira
malorum   omnium   incommoda, wars, plagues, vastity, discontent.  When Augustus
Caesar died, saith Paterculus, orbis ruinam timueramus, we were all afraid, as if heaven had fallen upon our heads. 12 Budaeus records, how that, at Lewis the Twelfth
his death, tam subita mutatio, ut qui priis digito cwelum attingere 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;
13 " Concussis cecidere animis, seu frondibus ingens
Sylva dolet lapsis" —--
they looked like cropped trees.'4At Nancy in Lorraine, when Claudia Valesia,
Henry the Second French king's sister, and the duke's wife deceased, the temples for
2 Prmfat. lib. 6.  3 Lib. de obitu Satyri fratris. ejus.  11Lib. 4. vitae ejus, auream retatem condiderat
4 Ovid. Met.  5 Plut. vita ejus.  6 Nobilis matrona ad humani generis salutem quum nos statim ab optimi
melancholica ob mortem mariti.  7 Ex matris obitu principis excessu, vere ferream paterenmur, famem, pesin desperationem incidit. 8 Mathias a Michou. Boter. tem, &c.  12 Lib. 5. de asse.  13 Maph. " They beAmphitheat.  9 Lo Vertoman. M. Polus Venetus lib. came fallen in feelings, as the great forest laments its
1. cap. 54. perimunt eos quos in via obvios habent, di- fallen leaves."  14 Ortelius Itinerario: ob annum
centes, Ite, et domino nostro regi servite in alia vita. integrum a cantu, tripudiis et saltationibus tota civitas
Nec tam in homines insaniunt sedin equos, &c. 1 Vita abstinere jubetur.




220                            Causes of Melancholy.                [Part. 1. Sec. 2.
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 twelvemonth's space throughout the city,
they were forbid to sing or dance."
15 " Non ulli pastos illis egre diebus      "The swains forgot their sheep, nor near the brink
Frigida (Daphne) boves ad flumina, nulla nec  Of running waters brought their herds to drink;
amnem                                   The thirsty cattle, of themselves, abstained
Libavit quadrupes, nec graminis attigit herbam."  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 exhaled with his?
1 Scanderbeg's death was not so much lamented in Epirus. In a word, as 17 he saith
of Edward the First at the news of Edward of Caernarvon his son's birth, immortaliter gavisus, he was immortally glad, may we say on the contrary of friends5
deaths, immortaliter gementes, we are diverse of us as so many turtles, eternally
dejected with it.
There is another sorrow, which arises from the loss of temporal goods and fortunes, which equally afflicts, and may go hand in hand with the preceding; loss of
time, loss of honour, office, of good name, of labour, frustrate hopes, will much
torment; but in my judgment, there is no torture like unto it, or that sooner procureth this malady and mischief:
is1" Ploratur lachrymis amissa pecunia veris:"  l  "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:'9 " Loss of friends, and loss of goods, make many men melancholy,
as I have often seen by continual meditation of such things.5)   The same causes
Arnoldus Villanovanus inculcates, Breviar. 1. 1. c. 18.' ex rerum  amissione, damno,
amicorum morte, 4ec.   Want alone will make a man mad, to be Sans argent will
cause a deep and grievous melancholy. Many persons are affected like 20 Irishmen
in this behalf, who if they have a good scimitar, had rather have a blow on their
arm, than their weapon hurt: they will sooner lose their life, than their goods: and
the grief that cometh hence, continueth long (saith 2t Plater) " and out of many dispositions, procureth an habit.") 22 Montanus and Frisemelica cured a young man of
22 years of age, that so became melancholy, ab amissam pecuniam, for a sum of
money which he had unhappily lost. Sckenkius hath such another story of one
melancholy, because he overshot himself, and spent his stock in unnecessary building.  23 Roger that rich bishop of Salisbury, exutus opibus et castris a Rege Stephano,
spoiled of his goods by king Stephen, vi doloris absorptus, atque in amentiamr versus,
indecentia fecit, through grief ran mad, spoke and did he knew not what.   Nothing
so familiar, as for men in such cases, through anguish of mind to make away themselves. A poor fellow went to hang himself, (which Ausonius hath elegantly
expressed in a neat 24 Epigram) but finding by chance a pot of money, flung away
the rope, and went merrily home, but he that hid the gold, when he missed it, hanged
himself with that rope which the other man had left, in a discontented humour.
"At qui condiderat, postquam non reperit aururn,
Aptavit collo, quem reperit laqueum."
Such feral accidents can want and penury produce.   Be it by suretyship, shipwreck,
fire, spoil and pillage of soldiers, or what loss soever, it boots not, it will work the
like effect, the same desolation in provinces and cities, as well as private persons.
The Romans were miserably dejected after the battle of Cannae, the men amazed for
fear, the stupid women tore their hair and cried.  The Hungarians, when their king
Ladislaus and bravest soldiers were slain by the Turks, Luctus publicus, Cc.   The
Venetians when their forces were overcome by the French king Lewis, the French
and Spanish kings, pope,'emperor, all conspired against them, at Cambray, the'French
herald denounced open war in the senate: Lauredane Venetorum daux, cc., and they
had lost Padua, Brixia, Verona, Forum Julii, their territories in the continent, and
had now nothing left, but the city of Venice itself, et urbi quoque ipsi (saith 2 Bembus) timendum putarent, and the loss of that was likewise to be feared, tantus repente
5 Virg.  16 See Barletius de vita et ob. Scanderbeg. Hist.  21 Cap. 3. Melancholia serper vcnit abjactulib. 13. hist.  7 Mat. Paris.  i Juvenalis.  J Multi ram pecunir, victorine, repulsam, mortemr liberorum,
qui res amatas perdiderant, ut filios, opes, non speran- quibus longo post tempore animus torquetur, et a distes recuperare, propter assiduam talium considerationem positione sit habitus.  2 Consil. 26. 23 Nubrigensis,
melancholici iunt, ut ipse vidi.  20Stanihurstus Hib. 24 Epig. 22.  25 Lib. 8. Venet. hist.




Mem. 4. Subs. 7.]        Other Accidents and Grievances.                     221
dolor omnes tenuit, ut nunquam, alias, ec., 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 26 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. 27 Their
wives and loveliest daughters constuprated 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 common soldier, and kept for concubines; senators and cardinals themselves
dragged along the streets, and put to exquisite torments, to confess where their
money was hid; the rest, murdered on heaps, lay stinking in the streets; infants)
brains dashed out before their mothers' eyes.  A lamentable sight it was to see so
goodly a city so suddenly defaced, rich citizens sent a begging to Venice, Naples,
Ancona, &c., that erst lived in all manner of delights. 2s Those proud palaces that
even now vaunted their tops up to heaven, were dejected as low as hell in an instant."
Whom will not such misery make discontent? Terence the poet drowned himself
(some say) for the loss of his comedies, which suffered shipwreck.  When a poor
man hath made many hungry meals, got together a small sum, which he loseth in
an instant; a scholar spent many an hour's study to no purpose, his labours lost,
&c., how should it otherwise be?     I may conclude with Gregory, temporalium
amor, quantum   fflicit, cim hceret possession tantum quumn subtralitur, 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 9 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 falls towards
them, a black spot appear in their nails, &c., with many such, which Delrio Tom.'2. 1. 3. sect. 4. Austin Niphus in his book de Jduguriis.  Polydore Virg. 1. 3. de
Prodigiis. Sarisburiensis Polycrat. 1. 1. c. 13. discuss at large. They are so much
affected, that with the very strength of imagination, fear, and the devil's craft, 304 they
pull those misfortunes they suspect, upon their own heads, and that which they fear,
shall come upon them," as Solomon fortelleth, Prov. x. 24. and Isaiah denounceth,
lxvi. 4. which if 31 4 they could neglect and contemn, would not come to pass, Eorum
vires nostrd resident opinione, ut morbi gravitas cegrotantium  cogitatione, they are
intended and remitted, as our opinion is fixed, more or less. N. N. dat pcenas, saith
32 Crato of such a one, utinam non attraheret: he is punished, and is the cause of it
~ himself:
34Dum fata fugimus fata stulti 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: multos angit prcescientia malorum: The foreknowledge of what shall
come-to pass, crucifies many men: foretold by astrologers, or wizards, iratum  ob
cewium, be it ill accident, or death itself: which often falls out by God's permission;
quia dcemonem timent (saith Chrysostom) Deus ideo 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. 35 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. 36There was a fountain in Greece, near Ceres'
temple in Achaia, where the event of such diseases was to be known; "A glass let
26Templa ornamentis nudata, spoliata, in stabula dents, destinies foretold.  30 Accersunt sibi malum.
equorum et asinorum versa, &c. Insule humi concul. 31Si non observemus, nihil valent. Polidor. 32 Consil.
catam, peditie, &c. 27 In oculis maritorum dilectissimte 26. 1. 2. 33 Harm watch harm Tatch. 34 Geor. Bucha.
conjuges ab Hispanorum lixis constupratae sunt. Filine 35 Juvenis solicitus de futuris frustra, factus melanchomagnatum thoris destinatae, &c.  28 Ita fastu ante licus.  3 Pausanius in Achaicis lib. 7. Ubi omnium
unum mensem turgida civitas, et cacuminibos caelum eventus dignoscuntur. Speculum tenui suspensum funipulsare visa, ad inferos usque paucis diebus dejecta. culo demittunt: et ad Cyaneas petras ad Lycie fontes,
~ Sect. 2. Memb. 4. Subs. 3. fear from ominous acci- &c.
T2




222                           Causes of Melancholy.               [Part. 1. Sec. 2.
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 37 Matthew Riccius the Jesuit informeth us, in
his commentaries of those countries, of all nations they are most superstitious, and
much tormented in this kind, attributing so much to their divinators, ut ipse metus
fidemfaciat, 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 metis afficti in cgritudinem cadunt;
and many times die as it is foretold.  A true saying, Timor mortis, morte pejor, the
fear of death is worse than death itself, and the memory of that sad hour, to some
fortunate and rich men, " is as bitter as gall,"f Eccl. xli. 1. Inquietam nobis vitam
facit mortis metus, a worse plague cannot happen to a man, than to be so troubled
in his mind;'tis triste divortium, a heavy separation, to leave their goods, with so
much labour got, pleasures of the world, which they have so deliciously enjoyed,
friends and companions whom they so dearly loved, all at once. Axicchus the philosopher was bold and courageous all his life, and gave good precepts de contemnenda
morte, and against the vanity of the world, to others; but being now ready to die
himself, he was mightily dejected, hdc luce privabor? his orbabor bonis?39 he
lamented like a child, &c.  And though Socrates himself was there to comfort him,
ubi pristina virtutum jactatio 0.Jxioche? 4 where is all your boasted virtue now,
my friend?" yet he was very timorous and impatient of death, much troubled in his
mind, Imbellis pavor et impatientia, 4c. "0 Clotho," Megapetus the tyrant in
Lucian exclaims, now ready to depart, " let me live a while longer. 40 will give
thee a thousand talents of gold, and two boles besides, which I took from Cleocritus,
worth a hundred talents apiece." "Woe's me," 41 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?"
42Jnimula vagula, blandula, qua nunc abibis in loca?
To these tortures of fear and sorrow, may well be annexed curiosity, that irksome,
that tyrannising care, nimia solicitud, 43" superfluous industry about unprofitable
things, and their qualities," as Thomas defines it: an itching humour or a kind of
longing to see that which is not to be seen, to do that which ought not to be done,
to know   that 44secret which should not be known, to eat of the forbidden fruit.
We commonly molest and tire ourselves about things unfit and unnecessary, as
Martha troubled herself to little purpose. Be it in religion, humanity, magic, philosophy, policy, any action or study,'tis a needless trouble, a mere torment. For what
else is school divinity, how many doth it puzzle? what fruitless questions about the
Trinity, resurrection, election, 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 philosophers, cavillers, and mad men, circa subtilia Cavillatores pro insanis
habuit, palam  eos arguens, saith 4 Eusebius, because they commonly sought after
such things quce nec percipi a nobis neque comprehendi posset, or put case they did
understand, yet they were altogether unprofitable. For what matter is it for us to
know how high the Pleiades are, how far distant Perseus and Cassiopea from us,
how deep the sea, &c., we are neither wiser, as he follows it, nor modester, nor
better, nor richer, nor stronger for the knowledge of it.  Quod supra nos nihil ad
nos, I may say the same of those genethliacal 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? metaphysics themselves, but intricate subtilties, and fruitless
abstractions? alchemy, but a bundle of errors? to what end are such great tomes?
37 Expedit. in Sinas, lib. 1. c. 3.  38 Timendo prooc- talenta, me hodie tibi daturum promitto, &c. 41 Ibidemn.
cupat, quod vitat, ultro provocatque quod fugit, gau- Hei mihi que relinquenda praedia? quam fertiles agri!
detque mcerens et lubens miser fuit. Heinsius Austriac. &c.  42 Adrian. 43 Industria superflua circa res inu
~s"Must I be deprived of this life,-of those posses- tiles.  44Flava secreta Minerva ut videratAglauros.
sions?"  40 Tom. 4. dial. 8 Cataplo. Auri puri mille Ov. Met. 2.  4 Contra Philos cap. 61.




Mem. 4. Subs. 7.]       Other.Jccidents and Grievances.                  223
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 so
sore vexed about unprofitable toys: stultus labor est ineptiarum, to build a house
without 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 understand the
mystery of the Trinity. He makes observations, keeps times and seasons; and as
46 Conradus the emperor would not touch his new bride, till an astrologer had told
him a masculine hour, but with what success? He travels into Europe, Africa, Asia,
searcheth 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 philosopher'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 treasure and time to scrape up a company of old coins, statues, rules,
edicts, manuscripts, &c., lie must know what was done of old in Athens, Rome,
what lodging, diet, houses they had, and have all the present news at first, though
never so remote, before all others, what projects, counsels, consultations, &c., quid
Juno in aurenm 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 Vesuvius, 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 immortal, a third rich; a fourth commands.
47Turbine magno spes solicits 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 --   Lepide lexeis compostce ut tesserules 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
business: both with like profit. His only delight is building, he spends himself 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, &c., something to provoke thirst, something anon to quench his
thirst. Thus he redeems his appetite with extraordinary 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, snowwater 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 will, and want of government, into many
needless cares, and troubles, vain expenses, tedious journeys, painful hours; and
when all is done, quorsum hcec? cui bono? to what end?
48' Nescire velle que Magister maximus
Docere non vult, erudita inscitia est."
Unfortunate marriage.] Amongst these passions and irksome accidents, unfortunate 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, 49 if the parties can agree as they ought, and live as 50 Seneca lived with
his Paulina; but if they be unequally matched, or at discord, 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 51 properties Jovianus
46 Mat. Paris.  47 Seneca.  48 Jos. Scaliger in 49 "A virtuous woman is the crown of her husband."
Gnomit. "To profess a disinclination for that know- Prov. xii. 4. "but she," &c. &c. 60 Lib. 17. epist. 105.
ledge which is beyond our reach, is pedantic ignorance." SiTitionatur, candelabratur, &c.




224                            Causes of Melancholy.                [Part. 1. Sec. 2.
Pontanus hath described at large, Jnt. dial. Tom. 2, under the name of Euphorbia.
Or if they be not equal in years, the like mischief happens.   Cecilius in Agellius
lib. 2. cap. 23, colplains 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,
52," Judge who that are unfortunately wed
What'tis to come into a loathed bed."
The same inconvenience befals women.
5a,, At vos 6 duri miseram lugete parentes,
53Si Atfevos at dlun nieram lugete parentes, ji" Hard hearted parents both lament my fate,
ISas terro rint  laeo:"~ va h~ic me exsolver_______  solteS" J-  If self I kill or hang, to ease my state."
54A young gentlewoman in Basil was married, saith Felix Plater, observant 1. 1, to an
ancient man against her will, whom she could not affect; she was continually melancholy, and pined away for grief; and though her husband did all he could possibly
to give her content, in a discontented humour at length she hanged herself.   Many
other stories he relates in this kind. Thus men are plagued with women; they again
with men, when they are of divers humours and conditions; he a spendthrift, she
sparing; one honest, the other dishonest, &c. Parents many times disquiet their
children, and they their parents. 55" 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, fu'el of dissension, which made Cato's son expostulate with his
father, why he should offer to marry his client Solinius' daughter, a young wench,
Cujus causal novercam 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, comes ceris alieni et litis est miseria, misery and usury do
commonly together; suretyship is the bane of many families, Sponde, prcesto noxa
est: "he shall be sore vexed that is surety for a stranger,'" Prov. xi. 15," and he that
hateth suretyship is sure."  Contention, brawling, lawsuits, falling out of neighbours
and friends. -     discordia demens ( Virg. ~En. 6,) are equal to the first, grieve many
a man, and vex his soul. JNihil sane miserabilius eorum mentibus, (as 56Boter 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 7 own writers, 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, 5 cast in a suit.
Arius put out of a bishopric by Eustathius, turned heretic, and lived after discontented all his life. 59 Every repulse is of like nature; lieu quanta de spe decidi! Disgrace, infamy, detraction, will almost-effect as much, and that a long time after.
Hipponax, a satirical poet, so vilified and lashed two painters in his iambics, ut ambo
laqueo se sufocarent, 60 Pliny saith, both hanged themselves.  All oppositions, dangers, perplexities, discontents, 6] to live in any suspense, are of the same rank: potes
hoc sub casu ducere somnos? Who can be secure in such cases? Ill-bestowed benefits, ingratitude, unthankful friends, much disquiet and 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 glassman's wife in Basil became melancholy because her husband said he would
marry again if she died. "4 No cut to unkindness," as the saying is, a frown and
hard speech, ill respect, a brow-beating, or bad look, especially to courtiers, or such
as attend upon great persons, is present death: Ingenium vultu statque caditqze suo;
they ebb and flow with their masters' favours. Some persons are at their wits' ends,
if by chance they overshoot themselves, in their ordinary speeches, or actions, which
may after turn to their disadvantage or disgrace, or have any secret disclosed. Ronseus
epist. miscel. 2, reports of a gentlewoman 25 years old, that falling foul with one of
53 Daniel in Rosamund.  s3Chalinorus lib. 9. de Golden Fleece. Litibus et controversiis usque ad omrelpub. Angl.  54 Elegans virgo invita cuidam e nos- nium bonorum consumptionem contendunt.  58 Spretratibus nupsit, &c.  s   Prov.  5e De increm. teque injuria formina.  59 Quteque repulsa gravis.
urb. lib. 3. c. 3. tanquam diro mucrone confossi, his 6O Lib. 36. c. 5.  61Nihil teque amarum, quam diu
nulla requies, nulla delectatio, solicitudine, gemitu, pendere: quidam aequiore animo ferunt praecidi spem
furore, desperatione, timore, tanquam ad perpetuam suam quam trahi. Seneca cap. 3. lib. 2. de Den. Virg.
asrumnam infeliciter rapti.  57 Humfredus Lluyd Plater observat. lib. 1
epist. ad Abrahamum Ortelium. M. Vaughan in his




Mem. 4. Subs. 7.]        Other JIccidents and Grievances.                      225
her gossips, was upbraided with a secret infirmity (no matter what) in public, and
so much grieved with it, that she did thereupon solitudines qucerere, omnes ab se
ablegare, ac tandem in gravissimam incidens melancholiam, contabescere, forsake all
company, quite moped, and in a melancholy humour pine away. Others are as much
tortured to see themselves rejected, contemned, scorned, disabled, defamed, detracted,
undervalued, or 62" left behind their fellows."  Lucian brings in.Etamacles, a philosopher in his Lapith. convivio, much discontented that he was not invited amongst
the rest, expostulating the matter, in a long epistle, with Aristenetus their host.
Praetextatus, 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
quarrelings, 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 disgrace, 63 especially if they be generous spirits, scarce anything 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, Ecclus. 77,
"' surely oppression makes a man mad," loss of liberty, which made Brutus venture
his life, Cato kill himself, and 4 Tully complain, Omnem hilaritatem in perpetuum
amisi, mine heart's broken, I shall never look up, or be merry again, 65hcec jactura
intolerabilis, to some parties'tis a most intolerable loss. Banishment a great misery,
as Tyrteus describes it in an epigram of his,
"Nam miserum est patria amissa, laribusque vagari  "A miserable thing'tis so to wander,
Mendicum, et timida voce rogare cibos:      And like a beggar for to whine at door,
Omnibus invisus, quocunque accesserit exul  Coiltemn'd of all the world, an exile is,
Semper erit, semper spretus egensque jacet," &c.  Hated, rejected, needy still and poor."
Polynices in his conference with Jocasta in 6 Euripides, reckons up five miseries of
a banished man, the least of which alone were enough to deject some pusillanimous
creatures. Oftentimes a too great feeling of our own infirmities or imperfections of
body or mind, will shrivel us up; as if we be long sick:
" O beata sanitas, te pr.esente, amenum
Ver florit gratiis, absque te nemo beatus:"
O blessed health! "thou art above all gold and treasure," Ecclus. xxx. 15, the poor
man's riches, the rich man's bliss, without thee there can be no happiness: or visited
with some loathsome disease, offensive to others, or troublesome to ourselves; as a
stinking breath, deformity of our limbs, crookedness, loss of an eye, leg, hand, paleness, leanness, redness, baldness, loss or want of hair, &c., hic ubifluere ccepit, diros
ictus cordi infert, saith 7 Synesius, he himself troubled not a little ob comae 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 belike at
other times, as most gentlewomen do,) animi dolore in insaniam delapsa est, (Ceelius
Rhodiginus 1. 17, 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, gave up her glass to Venus, for she could hot abide to look upon it.
69Qualis sum nolo, qualis eram nequeo. G'enerally to fair nice pieces, old age and
foul linen are two most odious things, a torment of torments, they may not abide
the thought of it,
Qisquis hc audies, rutinam inter "rrem   Hear me, some gracious heavenly power,
Qaisqu, hnd taga utihnier. ere atLet lions dire this naked corse devour.
uAntdquan   trpis maci reones,  Mes  1y cheeks ere hollow wrinkles seize,
Antequaglg                chldpo Inaris mes  dieeentesano Ere yet their rosy bloom decays:
Occupet malas, teneraque succus          While youth yet rolls its vital flood,
Pascere igres."
Pascere tigres."               Let tigers friendly riot in my blood."
To be foul, ugly, and deformed, much better be buried alive.     Some are fair but
barren, and that galls them. "- Hannah wept sore, did not eat, and was troubled in
spirit, and all for her barrenness," 1 Sam. 1. and Gen. 30.   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, dis62 Turpe relinqui est, Hor.  63 Scimus enim gene- epist. lib. 12.  65Epist. ad Brutum.  60 In Phaeniss.
rosas naturas, nulla re citius moveri, ant gravius affici 67 In laudem calvit.  68 Ovid.  69 E Cret.  70 Hor.
quam contemptu ac despicientia.  64Ad Atticum Car. Lib. 3. Ode. 27.
29




226                           Causes of Melancholy.               [Part. 1. Sec. 2.
graced, vilified, or any way injured: minime miror eos (as he said) qui insanire occipiunt ex injuridc  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; ill reports, rumours, bad tidings or news, hard
hap, ill success, cast in a suit, vain hopes, or hope deferred, another: expectation,
adeo omnibus in rebus molesta semper est expectation as 71 Polybius observes; one is
too eminent, another too base born, and that alone tortures him as much as the rest:
one is out of action, company, employment; another overcome and tormented with
worldly cares, and onerous business. But what 72tongue 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.    73A 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,
74 but upon a sudden they began to be so troubled in their brains, and their phantasy
so crased, 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, 0 viri Tritones, ego in imo jacui,
I beseech your deities, &c. for I was in the bottom of the ship all the while: another
besought them as so many sea gods to be good unto them, and if ever he and his
fellows came to land again, 75 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 Skenck. 1. 6. de Venenis, in Calabria and Apulia in Italy,
Cardan. subtil. 1. 9. Scaliger exercitat. 185. Their symptoms are merrily described
by Jovianus Pontanus, Jnt. dial. how they dance altogether, and are cured by music.
76Cardan speaks of certain stones, if they be carried about one, which will cause
melancholy and madness; he calls them unhappy, as an 77 adamant, selenites, dyc.
" 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, 78" he is mad for 24
hours."   Some lose their wits by terrible objects (as elsewhere I have more 79copiously dilated) and life itself many times, as Hippolitus affrighted by Neptune's seahorses, Athemas by Juno's furies: but these relations are common in all writers.
I  "Many such causes, much more could I say,
eo6 Hie alias poteram, et plures subnectere causas,  nut that for provender mym coattle say
Sed jumenta vocant, et Sol inclinat, Eundum est."  The sun declines, and I must needs away."
These causes if they be considered, and come alone, I do easily yield, can do little
of themselves seldom, or apart (an old oak is not felled at a blow) though many
times they are all sufficient every one: yet if they concur, as often they do, vis
unita fortior; et que non obsunt singula, multa nocent, they may batter a strong constitution; as 08Austin said, "many grains and small sands sinkL a ship, many small
drops make a flood," &c., often reiterated; many dispositions produce an habit.
71 Hist. lib. 6.  72 Non mihi si centum lingure sint, curas augent, corpus siccant, somnum minuunt. 78 Ad
oraque centum. Omnia causarum percurrere nomina unumr die mente alienatus.' Part. 1. Sect. 2. Subpossem.  73Celius 1. 17. cap. 2.  4 Ita mente exagi. sect. 3.  o Juven. Sat. 3.  s1 Intus bestire minute
tati sunt, ut in triremi se constitutos putarent, marique multme necant. Numqtid minutissirna sunt grana
vadabundo tempestate jactatos, proinde naufragium  arena? sed si arena amplius in navern mittatur, mergit
veriti, egestis undique rebus vasa omnia in viam e illam; quam minutme guttlo, pluviae? et tamen implent
fenestris, seu in mare precipitarunt: postridie, &c. ftumina, domus ejiciunt, tinlenda ergo ruina multitu.
16 Aram vobis servatoribus diis erigemus.  6 Lib. de dinis, si non magnitudinis.
gemmis. 77 Que gestatze infelicem et tristem reddunt,




Mem. 5. Subs. 1.]         Continent, inward Causes, dyc.                    227
MEMB. V.
SUB SECT. I.-Continent, inward, antecedent, next ca,dur how the Body works on
the.Mind.
As a purly hunter, I have hitherto beaten ab.H the circuit of the forest of this
microcosm, and followed only those outward ad vntitious causes. I will now break
into the inner rooms, and rip up the antecedent immediate causes which are there to
be found. For as the distraction of the mind, amongst other outward causes and
perturbations, alters the temperature of the body, so the distraction and distemper
of the body will cause a distemperature of the soul, and'tis hard to decide which
of these two do more harm to the other. Plato, Cyprian, and some others, as I
have formerly said, lay the greatest fault upon the soul, excusing the body; others
again accusing the body, excuse the soul, as a principal agent. Their reasons are,
because S24 the manners do follow the temperature of the body," as Galen proves in
his book of that subject, Prosper Calenius de Jitra bile, Jason Pratensis c. de Mlania,
Lemnius 1. 4. c. 16. and many others.  And that which Gualter hath commented,
horn. 10. in epist. Johannis, is most true, concupiscence and originals in, inclinations,
and bad humours, are S3 radical in every one of us, causing these perturbations, affections, and several distempers, offering many times violence unto the soul. " Every
man is tempted by his own concupiscence (James i. 14), the spirit is willing but the
flesh is weak, and rebelleth against the spirit," as our 84apostle teacheth us: that
methinks the soul hath the better plea against the body, which so forcibly inclines
us, that we cannot resist, NJVec nos obniti contra, nec tendere tantum sfficimus.  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. I. de occult. Philos. cap. 63, 64, 65. Levinus Lemnius lib. I. de
occult. nat. mir. cap. 12. et 16. et 21. institut. ad opt. vit. Perkins lib. 1. Cases of
Cons. cap. 12. T. Bright c. 10, 11, 12. " in his treatise of melancholy," for as,
85 anger, fear, sorrow, obtrectation, emulation, &c. si mentis intimos recessus occuparint, saith 86 Lemnius, corpori quoque infesta sunt, et illi teterrimos morbos inferunt,
cause grievous diseases in the body, so bodily diseases affect the soul by consent.
Now the chiefest causes proceed from the 87 heart, humours, spirits: as they are
purer, or impurer, so is the mind, and equally suffers, as a lute out of tune, if one
string or one organ be distempered, all the rest miscarry, 88 corpus onustum hesternis
vitiis, animum quoque prcegravat una. The body is domicilium animce, her house,
abode, and stay; and as a torch gives a better light, a sweeter smell, according to
the matter it is made of; so doth our soul perform all her actions, better or worse,
as her organs are disposed; or as wine savours of the cask wherein it is kept; the
soul receives a tincture from the body, through which it works. We see this in old'
men, children, Europeans; Asians, hot and cold climes; sanguine are merry, melancholy sad, phlegmatic dull, by reason of abundance of those humours, and they
cannot resist such passions which are inflicted by them. For in this infirmity of
human nature, as Melancthon declares, the understanding is so tied to, and captivated
by his inferior senses, that without their help he cannot exercise his functions, and
the will being weakened, hath but a small power to restrain those outward parts, but
suffers herself to be overruled by them; that I must needs conclude with Lemnius,
spiritus et humores maximum nocumentum obtinent, spirits and humours do most harm
in s9 troubling the soul.  How should a man choose but be choleric and angry, that
hath his body so clogged with abundance of gross humours? or melancholy, that is
so inwardly disposed? That thence comes then this malady, madness, apoplexies,
lethargies, &c. it may not be denied.
Now this body of ours is most part distempered by some precedent diseases,
which molest his inward organs and instruments, and so per consequens cause melan-2 Mores sequuntur temperaturam corporis. s8Scin. itidem morbi animam per consensum, a lege consortii
tille latent in corporibus.  84Gal. 5.  85 Sicut ex afficiunt, et quanquam objecta multos motus turbulenanimi affectionibus corpus languescit: sic ex corporis tos in homine concitet, praecipua tamen causa in corde
vitiis, et morborumn plerisque cruciatibus animum vide- et humoribus spiritibusque consistit, &c,  88 Hor.
mus hebetari, Galenus.  6Lib. 1, c. 16.  7 Corporis Vide ante,  8 Humores pravi mentum obnub4ant.




228                             Causes of Melancholy.                 [Part. 1. Sec. 2.
choly, according to the consent of the most approved physicians. 90 This humour
(as Avicenna 1. 3. Fen. 1. Tract. 4. c. 18. Arnoldus breviar. 1. 1. c. 18. Jacchinus
comment. in 9 Rhasis, c. 15. Montaltus, c. 10. Nicholas Piso c. de Melan. Tic. suppose) is begotten by the distemperature of some inward part, innate, or left after
some inflammation, or else included in the blood after an 91 ague, or some other malignant disease."    This opinion of theirs concurs with that of Galen, 1. 3. c. 6. de
locis affect.  Guianerius gives an instance in one so caused by a quartan ague, and
Montanus consil. 32. in a young man of twenty-eight years of age, so distempered after
a quartan, which had molested him five years together; Hildesheim        spicel. 2. de.Manid, relates of a Dutch baron, grievously tormented with melancholy after a long
92 ague: Galen, 1. 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,
haemorogia, or bleeding at the nose, menstruous retentions, (although they deserve
a larger explication, as being the sole cause of a proper kind of melancholy, in more
ancient maids, nuns and widows, handled apart by Rodericus a Castro, andl 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 coming from a more inevitable cause.
SUBSEcT. II.-Distemperature of particular Parts, causes.
THERE is almost no part of the body, which being distempered, doth not cause
this malady, as the brain and his parts, heart, liver, spleen, stomach, matrix or womb,
pylorus, mirache, mesentery, hypochondries, meseraic veins; and in a word, saith
t3Arculanus, " there is no part which causeth not melancholy, either because it is
adust, or doth not expel the superfluity of the nutriment."  Savanarola Pract. major.
rubric. 11. Tract. 6. cap. 1. is of the same opinion, that melancholy is engendered
in each particular part, and 4 Crato in consil. 17. lib. 2. Gordonius, who is instar
omnium, lib. med. partic. 2. cap. 19. confirms as much, putting the 95" matter of
melancholy, sometimes in the stomach, liver, heart, brain, spleen, mirach, hypochondries, when as the melancholy humour resides there, or the liver is not well cleansed
from melancholy blood."
The brain is a familiar and frequent cause, too hot, or too cold, 95" 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 disease, 97" that have a
hot heart and moist brain," which Montaltus cap. 11. de -Melanch. approves out of
Halyabbas, Rhasis, and Avicenna.    Mercurialis consil. 11. assigns the coldness of the
brain a cause, and Salustius Salvianus med. lect. 1. 2. c. 1. 9 will have it "arise from
a cold and dry distemperature of the brain." Piso, Benedictus Victorius Faventinus,
will have it proceed from  a 99 hot distemperature of the brain;" and'00 Montaltus
cap. 10. from the brain's heat, scorching the blood. The brain is still distempered
by himself, or by consent: by himself or his proper affection, as Faventinus calls it,
"or by vapours which arise from the other parts, and fume up into the head, altering the animal faculties."
Hildesheim spicel. 2. de JMania, thinks it may be caused from a 2" distemperature
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.      3Monavius, in an
90 Hic humor vel A partis intemperie generatur vel stomacho, hepate, ab hypocondriis, myrache, splene,
relinquitur post inflammationes, vel crassior in venis cumn ibi remanet humor melancholicus.  96 Ex sauconclusus vel torpidis malignam qualitatem contrahit. guine adusto, intra vel extra caput.  97 Qui calidum
9Slitpe constat in febre hominem Melancholicum vel cor habent, cerebrum humidum, facile melancholici.
post febrem reddi, aut alium morbum. Calida intern- 9Sequitur melancholia malam intemperiem frigidam
peries innata, vel a febre contracta.  92 Raro quis et siccam ipsius cerebri.  99 Sape fit ex-calidiore cere.
diuturno morbo laborat, qui non sit melancholicus, bro, aut corpore colligente melancholiam, Piso. 100 Vel
Mercurialis de affect. capitis lib. 1. c. 10. de Melanc. per propriam affectionem, vel per consensum, cum
93 Ad nonum lib. Rhasisad Almansor.c. 16. Universa. vapores exhalant in cerebrum. Montalt. cap. 14. 1 Aut
liter a quacunque parte potest fieri melancholicus. Vel ibi gignitur, melancholicus fumus, aut aliunde vehitur,
quia aduritur, vel quia non expellit superfluitatem ex- alterando animales facultates. 2 Ab intemperie cordis,
crementi. 94A Liene, jecinore, utero, et aliispartibus modo calidiore, modo frigidiore.  3 Epist. 209.
oritur. 95 Materia Melancholiae aliquando in corde, in Scoltzii.




Mein. 5. Subs. 3.]          Causes of Head-Melancholy.                          229
epistle of his to Crato in Scoltzius, is of opinion, that hypochondriacal melancholy
may proceed from a cold liver; the question is there discussed.   Most agree that a
hot liver is in fault; 4 thle liver is the shop of humours, and especially causeth
melancholy by his hot and dry distemperature.      The stomach and meseraic veins
do often concur, by reason of their obstructions, 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."' Guianerius c. 2. Tract. 15. holds
the meseraic veins to be a sufficient 6cause alone. The spleen concurs to this
malady, by all their consents, and suppression of hemorrhoids, dum non expurget
alter a causa lien, saith Montaltus, if it be 7 too cold and dry, and do not purge
the other parts as it ought," consil. 23.  Montanus puts the s8 spleen stopped" for a
great cause.  9 Christopherus a. Vega reports of his knowledge, that he hath known
melancholy caused from putrefied blood in those seed-veins and womb;'0 "Arculanus,
from that menstruous blood turned into melancholy, and seed too long detained (as
I have already declared) by putrefaction or adustion."
The mesenterium, or midriff, diaphragma, is a cause which the       Greeks called.pEvat: because by his inflammation, the mind is much troubled with convulsions
and dotage. All these, most part, offend by inflammation, corrupting humours and
spirits, in this non-natural melancholy: for from these are engendered fuliginous and
black spirits.  And for that reason  2Moontaltus cap. 10. de causis melan. will have'6 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, study, meditation, all which heat: and therefore he concludes that this distemperature 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.
13 Which opinion Geraldus de Solo maintains in his comment upon Rhasis.
SUBSECT. III.-Causes of Head-Melancholy.
AFTER a tedious discourse of the general causes of melancholy, I am now returned
at last to treat in brief of the three particular species, and such causes as properly
appertain unto them.    Although these causes promiscuously concur to each and
every particular kind, and commonly produce their effects in that part which is most
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, headmelancholy is commonly caused by a cold or hot distemperature of the brain, according to Laurentius cap. 5 de melan. but as 14 Hercules de Saxonia contends, from that
agitation or distemperature of the animal spirits alone.    Salust. Salvianus, before
mentioned, 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 puls.
8. and Avicenna, 5" a cold and moist brain is an inseparable companion of folly."
But this adventitious melancholy which is here meant, is caused of a hot and dry
distemperature, as 16 Damascen the Arabian lib. 3. cap. 22. thinks, and most writers:
Altomarus and Piso call it 17" an innate burning intemperateness, turning blood and
choler into melancholy."   Both these opinions may stand good, as Bruel maintains,
and Capivaccius, si cerebrum sit calidius, 18, if the brain be hot, the animal spirits
will be hot, and thence comes madness; if cold, folly."       David Crusius Theat.
4 Officina humorum hepar concurrit, &c.  5 Ventri- &c. turn quod aromata sanguinem incendunt, solitudo,
culus et venae meseraicte concurrent, quod hae partes vigilice, fehris priecedens, meditatio, studium, et h1ec
obstructia sunt, &c.  6 Per se sangirinem adurentes. omnia ca]efaciunt, ergo ratum sit, &c.  " Lib..cap.
7 Lien fiigidus et siccus c. 13.  8 Splen obstructus. 13. de Melanch.  14 Lib. 3. Tract. posthum. de melan,
9 De arte med. lib. 3. cap. 24. 10 A sanguinis putredine 15 A fatuitate inseparabilis cerebri frigiditas.  1 Ab
in vasis seminariis et utero, et quandoque a spermate interno calore assatur.  11 Intemperies innata exu.
diu retento, vel sanguine menstruo in melancholiam rens, flavam bilem ac sanguinem in melancholiam converso per putrefactionem, vet adustionem. 1 Magirus. vertens.  IsSi cerebrum sit calidius, fiet spiritus ani.
2 Ergo efficiens causa melancholiae est calida et sicca males calidior, et dilirium maniacum; si frigidior, fiet
intemperies, non frigida et sicca, quod multi opinati fatuitas.
sunt, oritur enim a calore celebri assante sanguinem,
U




230                         Causes of Melancholy.              [Part. 1. Sec. 2.
morb. Hermet. lib. 2. cap. 6. de atra bile, grants melancholy to be a disease of ar
inflamed brain, but cold notwithstanding of itself: calida per accidens,frigida per
se, hot by accident only; I am of Capivaccius' mind for my part. Now this humour,
according to Salvianus, is sometimes in the substance of the brain, sometimes contained in the membranes and tunicles that cover the brain, sometimes in the passages
of the ventricles of the brain, or veins of those ventricles. It follows many times
9 " phrensy, long diseases, agues, long abode in hot places, or under the sun, a blow
on the head," as Rhasis informeth us: Piso adds solitariness, waking, inflammations
of the head, proceeding most part 20 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 Guianerius, bad air, corrupt, much 21 waking, &c., retention of seed or abundance, stopping of haemorrogia,
the midriff misaffected; and according to Trallianus 1. 1. 16. immoderate cares, troubles, griefs, discontent, study, meditation, and, in a word, the abuse of all those six
non-natural things. Hercules de Saxonia, cap. 16. lib. 1. will have it caused from a
22 cautery, or boil dried up, or an issue. Amatus Lusitanus cent. 2. cura. 67. gives
instance in a fellow that had a hole in his arm, 23 after that was healed, ran mad,
and when the wound was open, he was cured again.:" Trincavellius consil. 13. lib.
1. 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 4headpiece overheated, which caused head-melancholy. Prosper Calenus
brings in Cardinal Caesius for a pattern of such as are so melancholy by long study;
but examples are infinite.
SUBSECT. IV.-Causes of Hypochondriacal, or Windy Melancholy.
IN repeating of these causes, I must crambem bis coctam apponere, say that again
which I have formerly said, in applying them to their proper species. Hypochondriacal or fiatuous melancholy, is that which the Arabians call myrachial, 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, liver,
pylorus, womb, diaphragma, meseraic veins, stopping of issues, &c. Montaltus cap.
15. out of Galen recites, 25 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, consil. 233,
hath an evident demonstration, Trincavelius another, lib. 1, cap. 12, 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 et jecur vence effervescunt, the veins are inflamed about the liver and stomach.
Sometimes those other parts are together misaffected; and concur to the production
of this malady: a hot liver and cold stomach, or cold belly: look for instances in
Hollerius, Victor Trincavelius, consi7. 35, 1. 3, Hildesheim Spicel. 2, fJl. 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. Caesar Claudinus gives instance of a cold stomach and over-hot 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, 2" 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
cause, facultatem debilem jecinoris, which he calls the mineral of melancholy.
Laurentius assigns this reason, because the liver over-hot draws the meat undigested
*  0Melancholia  capitis accedit post phrenesim  aut  tur.  24 A galea nimis calefacta.  25 Exuritur sanguis
longam moram sub sole, aut percussionern in capite, et venae obstruuntur, quibus obstructis prohibetur trancap. 13. lib. 1.  20oQui bibunt vila potentia, et sepe  situs Chili ad jecur, corrunpitur et in rugitus et flatus
sunt sub sole.  2lCurm validee, largioris vini et aro-  vertitur.  26Stomacho Iaeso robur corporis imminuitur,
matum usus. 22A cauterio et ulcere exsiccato. 23Ab et reliqua membra alimento orbata, &c.
ulcere curato incidit in insaniam, aperto vulnere cura.




Mem. 5. Subs. 5.]              The whole Body.                           231
out of the stomach, and burneth the humours. Montanus, cons. 244, proves that
sometimes a cold liver may be a cause. Laurentius c. 12, Trincavelius lib. 12, consil.,
and Gualter Bruel, seems to lay the greatest fault upon the spleen, that doth not his
duty in purging the liver as he ought, being too great, or too little, in drawing too
much blood sometimes to it, and not expelling it, as P. Cnemiandrus in a 27 consultation of his noted tumorem 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
haemorrhoids, 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.
244. Solenander consil. 9, for a citizen of Lyons, in France, gives his reader to
understand, that he knew this mischief procured by a medicine of cantharides, which
an unskilful physician ministered his patient to drink ad venerem excitandam. But
most commonly fear, grief, and some sudden commotion, or perturbation of the mind,
begin it, in such bodies especially as are ill-disposed. Melancthon, tract. 14, cap. 2,
de anima, will have it as common to men, as the mother to women, upon some
grievous trouble, dislike, passion, or discontent. For as Camerarius records in his
life, Melancthon himself was much troubled with it, and therefore could speak out
of experience. Montanus, consil. 22, pro delirante Judceo, confirms it, 28grievous
symptoms of the mind brought him to it. Randolotius 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. 29Melancthon (" being the disease is so troublesome and frequent) holds
it a most necessary and profitable study, for every man to know the accidents of it,
and a dangerous thing to be ignorant," and would therefore have all men in some
sort to understand the causes, symptoms, and cures of it.
SUBSECT. V.-Causes of Melancholy from the whole Bodj.
As before, the cause of this kind of melancholy is inward or outward. Inward,
304 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 nonnatural things increase it. But especially 3' bad diet, as Piso thinks, pulse, salt meat,
shell-fish, cheese, black wine,, &c. Mercurialis out of Averroes and Avicenna condemns all herbs: Galen, lib. 3, de loc. affect. cap. 7, especially cabbage. So likewise
fear, sorrow, discontents, &c., but of these before. And thus in brief you have had
the general and particular causes of melancholy.
Now go and brag of thy present happiness, whosoever thou art, brag of thy temperature, of thy good parts, insult, triumph, and boast; thou seest in what a brittle
state thou art, how soon thou mayest be dejected, how many several ways, by bad
diet, bad air, a small loss, a little sorrow or discontent, an ague, &c.; how many
sudden accidents may procure thy ruin, what a small tenure of happiness thou hast
in this life, how weak and silly a creature thou art. "Humble thyself, therefore,
under the mighty hand of God," 1 Peter, v. 6, know thyself, acknowledge thy present misery, and make right use of it. Qui stat videat ne cadat. Thou dost now,
flourish, and hast bona animi, corporis, et fortune, goods of body, mind, and fortune,
nescis quid serus secum vesper ferat, thou knowest not what storms and tempests
the late evening may bring with it. Be not secure then, "be sober and watchf
32fortunam reverenter habe, if fortunate and rich; if sick and poor, moderate thyself.
I have said.
27HIildesheim.  28Habuit seva animi symptomata morer, splen natura imbecillior. Piso, Altomarus,
que impediunt concoctionemr, &c.  29 Usitatissimus I Guianerius.  31 Melancholiam, qua fit a redundantia
morbus cuin sit, utile est hujus visceris accidentia con- hunmoris in toto corpore, victus imprimis generat qui
siderare., nec leve periculum hujus causas morbi igno- eum humorem parit. 32Ausonius.
rantibus. 30 Jecur aptum ad generandum talem hu



232                           Symptoms of Melancholy.                 [Part. 1. Sec. 3.
SECT. III. MEMB. I.
SUBSECT. I.-Symptoms, or Signs of Melancholy in the Body.
PARRHASIUS) a painter of Athens, amongst those Olynthian captives Philip of
Macedon brought home to sell, 33 bought one very old man; and when he had him
at Athens, put him to extreme torture and torment, the better by his example to
express the pains and passions of his Prometheus, whom he was then about to paint.
I need not be so barbarous, inhuman, curious, or cruel, for this purpose to torture
any poor melancholy man, their symptoms are plain, obvious and familiar, there
needs no-such accurate observation or far-fetched object, they delineate themselves,
they voluntarily betray themselves, they are too frequent in all places, I meet them
still as I go, they cannot conceal it, their grievances are too well known, I need not
seek far to describe them.
Symptoms therefore are either 34 universal or particular, saith Gordonius, lib. med.
cap. 19, part. 2, to persons, to species; " some signs are secret, some manifest, some
in the body, some in the mind, and diversely vary, according to the inward or outward causes," Cappivaccius: or from    stars, according to Jovianus Pontanus, de reb.
cceZest. lib. 10, cap. 13, and celestial influences, or from the humours diversely mixed,
Ficinus, lib. 1, cap. 4, de sanit. tuendd: as they are hot, cold, natural, unnatural,
intended, or remitted, so will Etius have melancholica deliria multiformia, diversity
of melancholy signs. Laurentius 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 effects, or that herb Tortocolla in' Laurentius, "which makes some laugh, some weep, some sleep, some dance, some
sing, some howl, some drink, &c." so doth this our melancholy humour work several
signs in several parties.
But to confine them, these general symptoms may be reduced to those of the body
or the mind. Those usual signs appearing in the bodies of such as are melancholy,
be these cold and dry, or they are hot and dry, as the humour is more or less adust.
From   36these first qualities arise many other second, as that of 37 colour, black,
swarthy, pale, ruddy, &c., some are impense rubri, as Montaltus cap. 16 observes out
of Galen, lib. 3, de locis affectis, very red and high coloured.  Hippocrates in his
book   8de insania et melan. reckons up these signs, that they are 39 lean, withered,
hollow-eyed, look old, wrinkled, harsh, much troubled with wind, and a griping in
their bellies, or belly-ache, belch often, dry bellies and hard, dejected looks, flaggy
beards, singing of the ears, vertigo, light-headed, little or no sleep, and that interrupt,
terrible and fearful dreams," 4Jinna soror, quce me suspensam insomnia terrent? The
same symptoms are repeated by Melanelius in his book of melancholy collected out
of Galen, Rufils, Atius, by Rhasis, Gordonius, and all the juniors, 41 continual, sharp,
and stinking belchings, as if their meat in their stomachs were putrefied, or that they
had eaten fish, dry bellies, absurd and interrupt dreams, and many fantastical visions
about their eyes, vertiginous, apt to tremble, and prone to venery." 42 Some add palpitation of the heart, cold sweat, as usual symptoms, and a leaping in many parts of
the body, saltum in multis corporis partibus, a kind of itching, saith Laurentius, on
the superficies of the skin, like a flea-biting sometimes. 43Montaltus cap. 21. puts
fixed eyes and much twinkling of their eyes for a sign, and so doth Avicenna, oculos
habentes palpitantes, trauli, vehementer rubicundi, Sc., lib. 3. Fen. 1. Tract. 4. cap. 18.
They stut most part, which he took out of Hippocrates' aphorisms. 44Rhasis makes
S3 Seneca cont. lib. 10. cont. 5.  34 Quedam uni- somni pusilli, somnia terribilia et interrupta. 40 Virg.
versalia, particularian, quaedam manifesta, quadam in AEn.  41 Assiduee eteque acidse ructationes quae
corpore, quaedam in cogitatione et animo, quwedam a cibum virulentum culentumque nidorem, et si nil tale
stellis, quedam ab humoribus, quae ut vinum corpus ingestum sit, referant ob cruditatem. Ventres hisce
varie disponit, &c. Diversa phantasmata pro varietate aridi, soinnus plerumque parcus et interruptus, somnia
causie externe, internre.  35Lib. 1. de risu. fol. 17. absurdissima, turbulenta, corporis tremor, capitis graAd ejus esum alii sudant, alii vomunt, stent, bibunt, vedo, strepitus circa aures et visiones ante oculos, ad
saltant, alii rident, tremunt, dormiunt, &c.  6 T. venerem prodigi.  42 Altomarus, Bruel, Piso, MonBright. cap. 20.  S7 Nigrescit hic humer aliquando taltus.  43 Frequentes habent oculorum nictationes,
supercalefactus, aliquando superfrigefactus. Melanel. aliqui tamen fixis oculis plerumque sunt.  44 Cent.
e Gal.   38 Interprete F. Calvo.  39 Oculi his lib. 1. Tract. 9. Signa hujus morbi sunt plurimus saltus,
excavantur, venti gignuntur circum prwecordia et acidi sonitus aurium, capitis gravedo, lingua titubat, oculi
ructus, sicci ferS ventres, vertigo, tinnitus aurium, excavantur, &c.




Mem. 1. Subs. 2.]             Symptoms in the Jlind.                          233' 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, &c., 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 crebras vigilias (Arteus) mighty and often
watchings, sometimes waking for a month, a year together. 45 Hercules de Saxonia
faithfully averreth, that he hath heard his mother swear, she slept not for seven
months together: Trincavelius, Tom. 2. cons. 16. speaks of one that waked 50 days,
and Skenkius 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 46" do eat
much, yet they are lean, ill-liking," saith Areteus, " withered and hard, much troubled
with costiveness," crudities, oppilations, spitting, belching, &c. Their pulse is rare
and slow, except it be of the 47Carotides, which is very strong; but that varies
according to their intended passions or perturbations, as Struthius hath proved at
large, Spigmatica artis 1. 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 48 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, bifiosa,
(Areteus), not much in quantity; but this, in my judgment, is all out as uncertain as
the other, varying so often according to several persons, habits, and other occasions
not to be respected in chronic diseases. 49 " 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 dullness of spirits.  Their
excrements or stool hard, black to some and little. If the heart, brain, liver, spleen,
be misaffected, as usually they are, many inconveniences proceed from them, many
diseases accompany, as incubus, 50 apoplexy, epilepsy, vertigo, those frequent wakings
and terrible dreams, 5 intempestive laughing, weeping, sighing, sobbing, bashfulness,
blushing, trembling, sweating, swooning, &c. 52 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.] ARCULANUS in 9. Rhasis ad Jllmansor. 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," 53Laurentius 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 Hippocrates54 and Galen's aphorisms,
they are most assured signs, inseparable companions, and characters of melancholy;
of present melancholy and habituated, saith Montaltus cap. 11. and common to them
all, as the said Hippocrates, Galen, Avicenna, and all Neoterics hold. But as hounds
many times run away with a false cry, never perceiving themselves to be at a fault,
so do they.  For Diodes of old, (whom    Galen confutes,) and amongst the juniors,
65Hercules de Saxonia, with Lod. Mercatus cap. 17. 1. 1. de melan. takes just exceptions, at this aphorism of Hippocrates, tis not always true, or so generally to be
45 In Pantheon cap. de Melancholia.  46 Alvus arida cons. 17.  5 Gordonius, modo rident, modo flent,
nihil dejiciens cibi capaces, nihilominus tamen ex- silent, &c.  52 Fernelius consil. 43. et 45. Monta.
tenuati sunt.  47Nic Piso Inflatio carotidum, &c. nus consil. 230. Galen de locis aflectis, lib. 3. cap. 6.
48 Andreas Dudith Rahamo. ep. lib. 3. Crat. epist. mnlta 3 Aphorism et lib. de Melan.  54 Lib. 2. cap. 6. de
in pulsibus superstitio, ausim etiam dicere, tot diffe- locis affect. timor et mcostitia, si diutius perseverent,
rentias quae describuntur h Galeno, neque intelligi i &c.  55 Tract. posthumo de Melan. edit. Venetiis
quoquam nec observari posse.  49 T. Bright. cap. 20. 1620. per Bolzettam Bibliop. Mihi diligentius hane rem
60 Post. 40. etat. annum, saith Jacchinus in 15. 9. Rha- consideranti, patet quosdarn esse, qui non laborant
sis. Idem. Mercurialis consil. 86. Trincavelius, Torn. 2. mrerore et timore.
30                              u2




234                           Symptoms of Melancholy.                [Part. 1. Sec. 3.
understood,   fear and sorrow are no common 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, fanatical persons, such as were Cassandra,
Nanto, Nicostrata, Mopsus, Proteus, the Sybils, whom 66Aristotle confesseth to have
been deeply melancholy.    Baptista Porta seconds him, Physiog. lib. 1, cap. 8, they
were atr6 bile perciti: daemoniacal 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.
57 Baptista Portia 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 58 without a cause, timent de non
timendis, (Gordonius,) quceque momenti non sunt, " although nbt all alike (saith Altomarus), 59 yet all likely fear,60 some with an extraordinary and a mighty fear," Areteus.
6t"  Many fear death, and yet in a contrary humour, make away themselves," Galen,
lib. 3. de loc. afec. cap. 7. Some are afraid that heaven will fall on their heads:
some they are damned, or shall be.    62" They are troubled with scruples of consciences, distrusting God's mercies, think they shall go certainly to hell, the devil will
have them, and make great lamentation," Jason Pratensis. Fear of devils, death,
that they shall be so sick, of some such or such disease, ready to tremble at every
object, they shall die themselves forthwith, or that some of their dear friends or near
allies are certainly dead; imminent danger, loss, disgrace still torment others, &c.;
that they are all glass, and therefore will suffer no man to come near them: that
they are all cork, as light as feathers; others as heavy as lead; some are afraid their
heads will fall off their shoulders, that they have frogs in their bellies, &c. 63 Montanus consil. 23, speaks of one 4 that durst not walk alone from   home, for fear he
should swoon or die."    A second 64" 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 auditory, as at a sermon, he is afraid he shall speak aloud at unawares, something 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, aquavite, 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
misaffected. He will freely promise, undertake any business beforehand, but when
it comes to be performed, he dare not adventure, but fears an infinite number of
dangers, disasters, &c.  Some are 65 afraid to be burned, or that the 66 ground will
sink under them, or 67 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, 6   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.   Trincavelius, consil.
13. lib. 1. had a patient that would needs make away himself, for fear of being
hanged, and could not be persuaded for three years together, but that he had killed
a man.   Plater, observat. 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
66 Prob. lib. 3.  7 Physiog lib. 1. c. 8. Quibus multa ricordia diffidentes, Orco se destinant freda lamentafrigida bilis atra, stolidi et timidi, at qui calidi, inge- tione deplorantes.  63 Non ausus egredi domo ne
niosi, amasii, divinosi, spiritu instigati, &c.  68 Om- deficeret.  64 Multi demones timent, latrones, insi.
nes exercent metus et tristitia, et sine causa.  5' Om- dias, Avicenna. 65 Alii comburi, alii de Rege, Rhasis.
nes timent licet non omnibus idem timendi modus 66 Ne terra absorbeantur. Forestus.  67 Ne terra
XEtius Tetrab. lib. 2. sect. c. 9.  0 ongenti pavore dehiscat. Gordon.  6 Alii timore mortis timentur
trepidant.   6lMulti mortem timent, et tamen sibi et nala gratia principum putant se aliquid commisisse
ipsis hortem consciscunt, alii cmli ruinam timent. et ad supplicium requiri.
a Affligit eos plena scrupulis conscientia, divinte mise



Mem. 1. Subs. 2.]             Symptoms in the Mind.                           235
such offence hath been done, they presently fear they are suspected, 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.  Jlii formidolosi omnium,
alii quorundam  (Fracatorius lib. 2. de Intellect.) 69 C some fear all alike, some certain
men, and cannot endure their companies, are sick in them, or if they be from home."
Some suspect 70 treason still, others "C are afraid of their 7 dearest and nearest friends.:
(Melanelius e Galeno, Ruffo, ~Etio,) and dare not be alone in the dark for fear of
hobgoblins and devils: he suspects everything he hears or sees to be a devil, or
enchanted, and imagineth a thousand chimeras and visions, which to his thinking he
certainly sees, bugbears, talks with black men, ghosts, goblins, &c., 72Omnes se terrent aurte sonus excitat omnis.  Another through bashfulness, suspicion, and timorousness will not be seen abroad, 73 loves darkness as life, and cannot 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 MJelancholia.  He dare not
come in company for fear he should be misused, disgraced, 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 74"they are afraid they are bewitched,
possessed, or poisoned by their enemies, and sometimes they suspect their nearest
friends: he thinks something speaks or talks within him, and he belcheth of the
poison." Christopherus a Vega, lib. 2. cap. 1. had a patient so troubled, that by no
persuasion or physic he could be reclaimed.  Some are afraid that they shall have
every fearful disease they see others have, hear of, or read, and dare not therefore
hear or read of any such subject, no 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. sc. 12. 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 carcase, 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 75 Felix Plater notes
of some young physicians, that study to cure diseases, catch them  themselyes, will
be sick, and appropriate all symptoms they find related of others; to their own persons.  And therefore (quod iterum moneo, licet nauseam paret lectori, malo decem
potius verba, decies repetita licet abundare, quam unum desiderari) I would advise
him that is actually melancholy not to read this tract of Symptoms, lest he disquiet
or make himself for a time worse, and more melancholy than he was before. Generally of them all take this, de inanibus semper conqueruntur et timent, saith Aretius;
they complain of toys, and fear 76 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,
grieving, 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,
6 Alius domesticos timet, alius omnes. AEtius. 70 Alii tionem se veneficam sumpsisse putat, et de hac ructare
timent insidias. Aurel. lib. 1. de morb. Chron. cap. 6. sibi crebro videtur. Idem Montaltus cap. 2]. Jtius lib.
71 lle charissimos, hic omnes homines citra discrimen 2. et alii. Trallianus I. 1. cap. 16.  6 Observat. 1. 1.
timet.  72Virgil.  73Hic in lucem prodire timet, Quando iis nil nocet, nisi quod mulieribus melanchotenebrasque querit, contra, illecaliginosafugit. 74 ui- licis.'6-timeo tamen metusque causae nescius,
dam larvas, et malos spiritus ab inimicis veneficius et causa est metus. Heinsius Austriaco.
incantationibus sibi putant objectari, HippocraLes, po



236                         Symptoms of Melancholy.              [Part. 1. Sect. 3..
&c. is misaffected, they shall surely have this or that disease; still troubled in body,
mind, or both, and through wind, corrupt fantasy, some accidental distemper, continually molested. Yet for all this, as 77 Jacchinus notes, " in all other things they are
wise, staid, discreet, and do nothing unbeseeming their dignity, person, or place, this
foolish, ridiculous, and childish fear excepted; which so much, so continually tortures and crucifies their souls, like a barking dog that always bawls, but seldom bites,
this fear ever molesteth, and so long as melancholy lasteth, cannot be avoided."
Sorrow is that other character, and inseparable companion, as individual as Saint
Cosmus and Damian, fidus.chates, as all writers witness, a common symptom, a
continual, and still without any evident cause, 78 merent omnes, et si roges eos reddere
causam, non possunt: grieving still, but why they cannot tell:.igelasti, mcsti, cogitabundi, they look as if they had newly come forth of Trophonius' den. And though
they laugh many times, and seem to be extraordinary merry (as they will by fits),
yet extreme lumpish again in an instant, dull and heavy, semel et simul, merry and
sad, but most part sad: 79Si qua placenta abeunt; inimica tenacius hcerent: sorrow
sticks by them  still continually, gnawing as the vulture did 80Titius' 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, s8 disquieted in mind, with restless, unquiet thoughts, discontent, either for their own, other men's or public affairs, 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, 82 —-post equitem sedet atra cura: they cannot avoid this feral
plague, let them come in what company they will,    hceret leteri lethalis arundo,as
to a'deer that is struck, whether he run, go, rest with the herd, or alone, this grief
remains: irresolution, inconstancy, vanity of mind, their fear, torture, care, jealousy,
suspicion,. &c., continues, and they cannot be relieved. So 84 he complained in the
poet,
"Domum revortor mcestls, atque animo fere  -  Video alios festinare, lectos sternere,
Perturbato, atque incerto prie agritudine,   Ccenam apparare, pro se quisque sedulo
Assido, accurrunt servi: succos detrahunt,  Faciebant, quo illam mihi lenirent miseriam."
"4 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, illud angebat, that was
his Cordolium, his pain, his agony which could not be removed."
Tedium vitae.] Hence it proceeds many times, that they are weary of their lives,
and feral thoughts to offer violence to their own persons come into their minds,
taedium vita is a common symptom, tardafluunt, ingrataque tempora, they are soon
tired with all things; they will now tarry, now be gone; now in bed they will rise,
now up, then go to bed, now pleased, then again displeased; now they like, by and
by dislike all, weary of all, sequitur nunc vivendi, nunc moriendi cupido, saith Aurelianus, lib. 1. cap. 6, but most part s5vitam damnant, discontent, disquieted, perplexed
upon every light, or no occasion, object: often tempted, I say, to make away themselves: 86 Vivere nolunt, mori nesciunt: they cannot die, they will not live: they
complain, weep, lament, and think they lead a most miserable life, never was any
man so bad, or so before, every poor man they see is most fortunate in respect of
them, every beggar that comes to the door is happier than they are, they could be
contented to change lives with them, especially if they be alone, idle, and parted
from their ordinary company, molested, displeased, or provoked: grief, fear, agony,
discontent, wearisomeness, laziness, suspicion, or some such passion forcibly seizeth
77 Cap. 15. in 9. Rhasis, in multis vidi, prieter rationem I Egl. 1. O Met. 4.  81 Inquies animus.
semper aliquid timent, in caeteris tamen optime se 82sHor. I. 3. Od. 1. "Dark care rides behind, him."
gerunt, neque aliquid prneter dignitatem committunt. 8I Virg.  84 Mened. Heautont. Act. 1. sc.-1.  85 Alto78Altomarus cap. 7. Areteus, triste, sunt.  79Mant. marus.  86 Seneca.




Mem. 1. Subs. 2.]             Symptoms in the JMind.                          237
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, lib. 2. cap. 5, they condemn their former mislike, 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, weary of all, they will die,
and show rather a necessity to live, than a desire. Claudius the emperor, as 87 Sueton
describes him, had a spice of this disease, for when he was tormented with the pain
of his stomach, he had a conceit to make away himself. Julius Cmsar Claudinus,
consil. 84. had a Polonian to his patient, so affected, that through  fear and sorrow,
with which he was still disquieted, hated his own life, wished for death every
moment, and to be freed of his misery. Mercurialis another, and another that was
often minded to despatch himself, and so continued for many years.
Suspicion, Jealousy.]  Suspicion, and jealousy, are general symptoms: they are
commonly distrustful, apt to mistake, and amplify, facile irascibiles, 9 testy, pettish,
peevish, and ready to snarl upon every 90 small occasion, cum amicissimis, and without a cause, datum vel non datum, it will be scandalum acceptum. If they speak in
jest, he takes it in good earnest. If they be not saluted, invited, consulted with,
called to counsel, &c., or that any respect, small compliment, or ceremony be omitted,
they think themselves neglected, and contemned; 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 dici. 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 sometimes, &c. 91 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. MRontanus consil. 22. gives instance
in a melancholy Jew, that was Iracundior Jidria, so waspish and suspicious, tam
facile iratus, that no man could tell how to carry himself in his company.
Inconstancy.] Inconstant they are in all their actions, vertiginous, restless, 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 settled, 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 poenitent (dJreteus)
avari, et paulo post prodigi. Now prodigal, and then covetous, they do, and by-andby 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.
92 A Romm rus optans, absentem rusticus urbem
Tollit ad astra" 
no company long, or to persevere in any action or business.
93 Et similis regum 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 an instant; animated to undertake, and upon a
word spoken again discouraged.
Passionate.]  Extreme passionate, Quicquid volunt valde volunt; and what they
desire, they do most furiously seek; anxious ever, and very solicitous, distrustful,
87Cap. 31. Quo stomachi dolore correptum se, etiam 9tSuspicio, diffidentia, symptomata, Orato Ep. Judio
de consciscenda morte cogitasse dixit.  es Luget.et Alexandrino cons. 185 Scoltzii.  92 Hor. "At Rome,
semper tristatur, solitudinem amat, mortem sibi preca- wishing for the fields, in the country, extolling the city'tur, vitam propriamodio habet.  89 Facile in iram to the skies."  93 Pers. Sat. 3. "And like the chil.
incidunt. Aret.  90 Ira sine causa, velocitas irae. dren of nobility, require to eat pap, and, angry at the
Savanarola. pract. major. velocitas irse signum. Avi- nurse, refuse her to sing lullaby."
cenna 1; 3. Fen. 1. Tract. 4. cap. 18. Angor sine causa.




238                        Symptoms of Melancholy.             [Part. 1. Sec. 3...and timorous, envious, malicious, profuse one while, sparing another, but most part
covetous, muttering, repining, discontent, and still complaining, grudging, peevish,
injuriarum tenaces, prone to revenge, soon troubled, and most violent in all their
imaginations, not affable in speech, or apt to vulgar compliment, but surly, dull, sad,
austere; cogitabundi still, very intent, and as 94Albertus Durer paints melancholy,
like a sad woman leaning on her arm with fixed looks, neglected habit, &c., held
therefore by some proud, sbft, sottish, or half-mad, as the Abderites esteemed of
Democritus: and yet of a' deep reach, excellent apprehension, judicious, wise, and
witty: for I am of that 95 nobleman's mind, "Melancholy advanceth 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. Rhasis, terms it, Judicium plerumque perversum, corrupti, cum judicant
honesta inhonesta, et amicitiam habent pro inimicitia: they count honesty dishonesty,
friends as enemies, they will abuse their best friends, and dare not offend their enemies. Cowards most part et ad inferendam injuriam 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 tormehted, and frame a thousand dangers and inconveniences
to themselves, ex musca elephanten, if once they conceit it: overjoyed with every
good rumor, tale, or prosperous event, transported beyond themselves: with every
small cross again, bad news, misconceived injury, loss, danger, afflicted beyond
measure, in great axony, perplexed, dejected, astonished, impatient, utterly undone:
fearful, suspicious of all. Yet again, many of them desperate hairbrains, rash, careless, fit to be assassins, as being void of all fear and sorrow, according to 96 Hercules
de Saxon;ic  " Most audacious, and such as dare walk alone in the night) through
deserts and dangerous places, fearing none."
J2morous.] " They are prone to love," and 7 easy to be taken; Propensi ad amorem
et excandescentiam (JMontaltus cap. 21.) quickly enamoured, and dote upon all, love
one dearly, till they see another, and then dote on her, Et ban, et hanc, et iainc, et
omnes, the present moves most, and the last commonly they love best. Yet some
again.nterotes, cannot endure the sight of a woman, abhor the sex, as that same
melancholy 98 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.
Humorous.] Humorous they are beyond all measure, sometimes profusely laughing,
extraordinarily merry, and then again weeping without a cause, (which is familiar
with many gentlewomen,) groaning, sighing, pensive, sad, almost distracted, multa
absurdafingunt, et a ratione aliena (saith`~~Frambesarius), they feign many absurdities, vain, void of reason: one supposeth himself to be a dog, cock, bear, horse,
glass, butter, &c. He is a giant, a dwarf, as strong as an hundred 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 stageplay, they run upon that a week after; if they hear music, or see dancing, they have
nought but bag-pipes in their brain: if they see a combat, they are all for arms.' If
abused, an abuse troubles them long after; if crossed, that cross, &c. Restless in
their thoughts and actions, continually meditating, Velut cegri somnia, vancefinguntur species; more like dreams, than men awake, they fain a company of antic, fantastical conceits, they have most frivolous thoughts, impossible to be effected; andsometimes think verily they hear and see present before their eyes such phantasms
or goblins, they fear, suspect, or conceive, they still talk with, and follow them. In
fine, cogitationes somniantibus similes, id vigilant, quod alii somniant cogitabundi.
still, saith Avicenna, they wake, as others dream, and such for the most part are their
04In his Dutch work picture.  95 Howard cap. 7. perseverat, ut nec vestem, nec vultum mulieris ferre
differ.  6s Tract. de mel. cap. 2. Noctu ambulant per possit, &c. lo( Consult. lib. 1.17. Cons.  1 Generally
sylvas, et loca periculosa, neminem timent. 97 Facile as they are pleased or displeased, so are their continual
amant. Altom.  s8Bodine.  "9 lo. Major vitis cogitations pleasing or displeasing,
patrum fol. 202. Paulus Abbas Eremita tanta solitudine,




Mem. 1. Subs. 2.]             Symptoms in the Mind.                           239
imaginations and conceits,2 absurd, vain, foolish toys, yet they are I most curious and
solicitous, continual, et supra modum, Rhasis cont. lib. 1. cap. 9. prcemeditantur de
aliqua re. As serious in a toy, as if it were a most necessary business, of great
moment, importance, and still, still, still thinking of it: sceviunt in se, macerating themselves. Though they do talk with you, and seem to be otherwise employed, and to
your thinking very intent and busy, still that toy runs in their mind, that fear, that
suspicion, that abuse, that jealousy, that agony, that vexation, that cross, that castle
in the air, that crotchet, that whimsy, that fiction, that pleasant waking dream, whatsoever it is. JNec interrogant (saith 4Fracastorius) nec interrogatis recte respondent.
They do not much heed what you say, their mind is on another matter; ask what
you will, they do not attend, or much intend that business they are about, but forget
themselves what they are saying, doing, or should otherwise say or do, whither they
are going, distracted with their own melancholy thoughts. One laughs upon a
sudden, another smiles to himself, a third frowns, calls, his lips go still, he acts with
his hand as he walks, &c.'Tis proper to all melancholy men, saith 5Mercurialis,
con. 11. "What conceit they have once entertained, to be most intent, violent, and
continually about it."  Invitas occurrit, do what they may they cannot be rid of
it, against their wills they must think of it a thousand times over, Perpetuo molestantur nec oblivisci possunt, they are continually troubled with it, in company, out
of company; at meat, at exercise, at all times and places, 6non desinunt ea, quce
minime volunt, cogitare, if it be offensive especially, they cannot forget it, they may
not rest or sleep for it, but still tormenting themselves, Sysiphi saxum volvunt sibi
ipsis, as 7 Brunner observes, Perpetua calamitas et miserabile flagellum.
Bashfulness.] sCrato, ~Laurentius, and Fernelius, put bashfulness for an ordinary
symptom, sabrusticus pudor, or vitiosus pudor, is a thing which much haunts and torments them. If they have been misused, derided, disgraced, chidden, &c., or by any
perturbation of mind, misaffected, it so far troubles them, that they become quite moped
many times, and so disheartened, dejected, they dare not come abroad, into strange
companies especially, or manage their ordinary affairs, so childish, timorous, and bashful, they can look no man in the face; some are more disquieted in this kind, some
less, longer some, others shorter, by fits, &c., though some on the other side (according
to 10 Fracastorius) be inverecundi et pertinaces, impudent and peevish. But most part
they are very shamefaced, and that makes them with Pet. Blesensis, Christopher Urswick, and many such, to refuse honours, offices, and preferments, which sometimes fall
into their mouths, they cannot speak, or put forth themselves as others can, timer hos,
pudor impedit illos, timorousness and bashfulness hinder their proceedings, they are
contented with their present estate, unwilling to undertake any office, and therefore
never likely to rise. For that cause they seldom visit their friends, except some familiars: pauciloqui, of few words, and oftentimes wholly silent. " Frambeserius, a
Frenchman, had two such patients, omnino taciturnos, their friends could not get them
to speak: Rodericus d Fonesca consult. tom. 2. 85. consil. gives instance in a young
man, of twenty-seven years of age, that was frequently silent, bashful, moped, solitary, that would not eat his meat, or sleep, and yet again by fits apt to be angry, &c.
Solitariness.] Most part they are, as Plater notes, desides, taciturni, cegre impulsi,
nec nisi coacti procedunt, efc. 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 strangers; they had rather write
their minds than speak, and above all things love solitariness.  Ob voluptatem, an ob
timorem soli sunt?  Are they so solitary for pleasure (one asks) or pain? for both;
yet I rather think for fear and sorrow, &c.
2 "1 Hinc metuunt cupiuntque, dolent fugiuntque, nec  "Hence'tis they grieve and fear, avoiding light,
auras                                   And shut themselves in prison dark from sight."
Respiciunt, clausi tenebris, et carcere caeco."
As Bellerophon in 13 Homer,
" Qui miser in sylvis mmrens errabat opacis,  "That wandered in the woods sad all alone,
Ipse suum cor edens, hominum vestigia vitans."  Forsaking men's society, making great moan."
O2mnes excercent vanae intensaeque animi cogita- etiam vel invitis semper occurrant.  Tullius de
tiones, (N. Piso Bruel) et assidute.  3 Clriosi de rebus sen.  7 Consil. med. pro Hypochondriaco.  8 Conminimis. Areteus.  4 Lib. 2. de Intell.  5 Hoc sil. 43.  9 Cap. 5.  l. Lib. 2. de Intell.  I] Conmelancholicis omnibus proprium, ut quas semel imagi- sult. 15. et 16. lib, 1.  l2Virg. En. 6.'s Iliad. 3.
nationes valde reciperint, non facile rejiciant, sed he




'240                        Symptoms of Melancholy.               [Part. 1. Sec. 3.
They delight in floods and waters, desert places, to walk alone in orchards, gardens,
private walks, back lanes, averse from company, as Diogenes in his tub, or Timon
Misanthropus,'  they abhor all companions at last, even their nearest acquaintances
and most familiar friends, for they have a conceit (I say) every man observes them,
will deride, laugh to scorn, or misuse them, confining themselves therefore wholly
to their private houses or chambers,fugiunt homines sine causa (saith Rhasis) et odio
habent, cont. 1. 1. c. 9. they will diet themselves, feed and live alone. It was one of
the chiefest reasons why the citizens of Abdera suspected Democritus to be melancholy and mad, because that, as Hippocrates related in his Epistle to Philopmemenes,
15 he forsook the city, lived in groves and hollow trees, upon a green bank by a
brook side, or confluence of waters all day long, and all night." Quce quidem (saith
he) plurimum atra bile vexatis et melancholicis eveniunt, desertafrequentant, hominumque congressum aversantur; 16 which is an ordinary thing with melancholy men.
The Egyptians therefore in their hieroglyphics expressed a melancholy man by a
hare sitting in her form, as being a most timorous and solitary creature, Pierius Hieroglyph. 1. 12. But this, and all precedent symptoms, are more or less apparent, as
the humour is intended or remitted, hardly perceived in some, or not 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 continuate: 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, extravagant, impossible, incredible, so monstrous
a chimnara, so prodigious and strange, 7 such as painters and poets durst not attempt,
which ithey will not really fear, feign, suspect and imagine unto themselves: and that
which's 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. Mfelancholiciplane incredibilia sibi persuadent, ut vix omnibus sceculis
duo reperti sint, qui idem imaginati sint (Erastus de Lamiis), scarce two of two
thousand that concur in the same symptoms.     The tower of Babel never yielded
such confusion of tongues, as the chaos of melancholy doth variety of symptoms.
There is in all melancholy similitudo dissimilis, like men's faces, a disagreeing likeness still; and as in a river we swim in the same place, though not in the same
numerical water; as the same instrument affords several lessons, so the same disease
yields diversity of symptoms. Which howsoever they be diverse, intricate, and hard
to be confined, I will adventure yet in such a vast confusion and generality to bring
them into some order; and so descend to particulars.
StUBSECT. III.-Particular Symptoms from the influence of Stars, parts of the Body,
and Humours.
SoME men have peculiar symptoms, according to their temperament and crisis,
which they had from the stars and those celestial influences, variety of wits and dispositions, as Anthony Zara contends, Jnat. ingen. sect. 1. memb. 11, 12, 13, 14.plurimum irritant iflluentice cceestcs, unde cientur animi cegritudines et morbi corporum.'9 One saith, diverse diseases of the body and mind proceed from their influences,
20 as 1 have already proved out of Ptolemy, Pontanus, Lemnius, Cardan, and others
as they are principal significators of manners, 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, 2 Jovianus Pontanus and others stiffly defend. That some are solitary,
dull, heavy, churlish; some again blithe, buxom, light, and merry, they ascribe
wholly to the stars. As if Saturn be predominant in his nativity, and cause- melan14 Si malum exasperantur, homines odio habent et et factus sum velut nycticorax in domicilio, passer soli.
solitaria petunt.  15Democritus solet noctes et dies tarius in templo.  17 Etquw vix audet fabula, monstra
apud se degere, plerumque autem in speluncis, sub parit.  8 In cap. 18. 1.10. de civ. dei, Lunam ab
amcenis arborumn umbris vel in tenebris, et mollibus Asino epotam videns.  19 Ve. 1.4. c. 5.  20 Sect.
herbis, vel ad aquarum crebra et quieta fluenta, &c. 2. Memb. 1. Subs. 4.  1 De reb. coolest. lib. 10. c. 13.
- Gaudet tenebris, aliturque dolor. Ps. lxii. Vigilavi




Melm. 1. Subs. 3.]    Symptoms of the Stars, Humours, H-c.                    241
choly in his temperature, then 22 h  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, 4yc. To catch birds, fishes, &c. still contriving
and musing of such matters. If Jupiter domineers, they are more ambitious, still
meditating of kingdoms, magistracies, offices, honours, or that they are princes,
potentates, and how they would carry themselves, &c.  If Mars, they are all for wars,
lrave combats, monomachies, testy, choleric, harebrain, rash, furious, and violent in
their actions. They will feign themselves victors, commanders, are passionate and
satirical in their speeches, great braggers, ruddy of colour. And though they be
poor in shew, vile and base, yet like Telephus and Peleus in the 23 poet,./Impullas
jactant et sesquipedalia verbal "forget their swelling and gigantic words,8 their
mouths are full of myriads, and tetrarchs at their tongues' end. If the sun, they will
be lords, emperors, in conceit at least, and monarchs, give offices, honours, &c. If
Venus, 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; wandering in their thoughts,
diverse, much delighting in waters, to fish, fowl, &c.
But the most immediate symptoms proceed from     the temperature itself, and the
organical parts, as head, liver, spleen, meseraic veins, heart, womb, stomach, &c.,
and most especially from distemperature of spirits (which, as 24 Hercules de Saxonih
contends, are wholly immaterial), or from the four humours in those seats, whether
they be hot or cold, natural, unnatural, innate or adventitious,'intended or remitted,
simple or mixed, their diverse mixtures, and several adustions, combinations, which
may be as diversely varied, as those25 four first qualities in 26Clavius, and produce as
many several symptoms and monstrous fictions as wine doth effect, which as Andreas
Bachius observes, lib. 3. de vino, cap. 20.'are infinite.  Of greater note be these.
if it be natural melancholy, as Lod..Mercatus, lib. 1. cap. 17. de melan. T.JBright.
c. 16. hath largely described, either of the spleen, or of the veins, faulty by excess.
of quantity, or thickness of substance, it is a cold and dry humour, as Montanus
affirms, consil. 26. the parties are sad, timorous and fearful. Prosper Calenus, in his
book de atra bile, will have them to be more stupid than ordinary, cold, heavy, solitary, sluggish.  Si multam atram bilem et frigidam habent.   Hercules de Saxonia,
c. 19. I. 7. 27" holds these that are naturally melancholy, to be of a leaden colour or
black," and so doth Guianerius, c. 3. tract. 15. and such as think themselves dead
many times, or that they see, talk with black men, dead men, spirits and goblins
frequently, if it be in excess. These symptoms vary according to the mixture of
those four humours adust, which is unnatural melancholy.   For as Trallianus hath
written, cap. 16. 1. 7. 284 There is not one cause of this melancholy, nor one
humour which begets, but divers diversely intermixed, from whence proceeds this
variety of symptoms:" and those varying again as they are hot or cold.' Cold
melancholy (saith Benedic. Vittorius Faventinus pract. mag.) is a cause of dotage,
and more mild symptoms, if hot or more adust, of more violent passions, and furies."
Fracastorius, I. 2. de intellect. will have us to consider well of it, 0 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, Jrma rapit superosque furens in prcelia poscit: quite mad or tending to madness. NJunc hos, nunc impetit iltos.  Bellerophon
on the other side, solis errat male sanus in agris, wanders alone in the woods; one
despairs, weeps, and is weary of his life, another laughs, &c. All which variety is
22. de Indagine Goclenius.  23 Hor. de art. poet. rens, sed plures, et alius aliter mutatus, unde non om.
a2 Tract. 7. de Melan.  25 Humidum, calidum, frigi. nes eadem sentiunt symptomata.  29 Humor frigidus
dum, siccun.    2 oCom. in 1 c. Johannis de Sacro- delirii causa, humor calidus furoris.  so Multum
bosco.      Si residet melancholia naturalis, tales refert qua quisque melancholia teneatur, hunc fervens
plumbei coloris aut nigri, stupidi, solitarii.  28 Non et accensa agitat, ilium tristis et frigens occupat: hi
una melancholie causa est, nec unus humor vitii pa- timidi, illi inverecundi, intrepidi, &c.
31                               V




242                          Symiptolms of  lelancholy.             [Part. 1. Sec. 3.
produced from the several degrees of heat and cold, which 3s 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 thei32 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 corruption of blood, adust
choler, or melancholy natural, "3 by excessive distemper of heat turned, in comparison of the natural, into a sharp lye by force of adustion, cause, according to the
diversity of their matter, diverse and strange symptoms," which T. Bright reckons
up in his following chapter.  So doth 34 Arculanus, according to the four principal
humours adust, and many others.
For example, if it proceed from phlegm, (which is seldom and not so frequently
as the rest) 35it stirs up dull symptoms, and a kind of stupidity, or impassionate
hurt: they are sleepy, saith 36 Savanarola, dull, slow, cold, blockish, ass-like, Jsini~ntam melancioliam, 37Melancthon calls it, "they are much given to weeping, and
delight in waters, ponds, pools, rivers, fishing, fowling, &c.:: (Jrnoldus breviar. 1.
cap. 18.)  They are 3 pale of colour, slothful, apt to sleep, heavy; 9 much troubled
with head-ache, continual meditation, and muttering to themselves; they dream    of
waters, 40 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,
41 sleep, more troubled with rheum  than the rest, and have their eyes still fixed on
the ground.   Such a patient had Hercules de Saxonia, a widow in Venice, that was
fat and very sleepy still; Christophorus k 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 k Vega, that thought he was a tun of wine,
42 and that Siennois, that resolved within himself not to piss, for fear he should drown
all the town.
If it proceed from blood adust, or that there be a mixture of blood in it, 43 such
are commonly ruddy of complexion, and high-coloured,5" according to Salust Salvianus, and Hercules de Saxoniat.   And as Savanarola, Vittorius Faventinus Emper.
farther adds, 44 6 the veins of their eyes be red, as well as their faces."  They are
much inclined to laughter, witty and merry, conceited 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 4 " they see or hear plays, dancing,
and such-like sports (free from  all fear and sorrow, as 46 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 47all day long, as if he had been at a theatre.  Such another is mentioned by
-sAristotle, 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.  Wolfius relates of
a country fellow called Brunselliug, subject to this humour, 49" 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.7"  Such a one was old Sophocles, and Democritus himself had hilare delirium, much in this vein.  Laurentius cap. 3. de melan. thinks this
kind of melancholy, which is a little adust with some mixture of blood, to be that
which Aristotle meant, when he said melancholy men of all others are most witty,
3 Cap. 7. et 8. Tract. de Mel.  32Signa melancholia rentius.  43Ca. 6. de mel. Si a sanguine, venit ruhedo
ex intemperie et agitatione spirituum sine materia. oculorum et faciei, plurimus risus.  44Vene oculorum
33T. Bright cap. 16. Treat. Mel.  4 Cap. 16. in 9. sunt rubrae, vide an preecesserit vini et aromatum usus,
Rhasis.   s5 Bright, c. 16.  so Pract. major. Som- et frequens balneum, Trallian. lib. 1. 16. an praecesserit
nians, piger, frigidus.  7 De anima cap. de humor. mora sub sole.  45 Ridet patiens si a sanguine, putat
si a Phlegmate semper in aquis fere sunt, et circa fluvios se videre choreas, musicam audire, ludos, &c. 46 Cap.
plorant multum.  3. Pigra nascitur ex colore pallido 2. Tract. de Melan.  47 Hor. ep. lib. 2. quidam hand
et albo, Her. de Saxon.  So Savanarola.  40 Muros ignobilis Argis, &c.  48 ib. de reb, mir.  49 Cum
cadere in se, aut submergi timent, cum torpore et seg- inter concionandum mulierdormiens subsellio caderet,
nitie, et fluvios amant tales, Alexand. c. 16. lib. 7. et omnes reliqui qui id viderent, riderent, tribus post
~ Semper fere dormit somnolenta c. 16.. 7.  42 Lau- diebus, &c.




Mem. 1. Subs. 3.]      Symptoms of the Stars, Humours, -fc.                   248
which causeth many times a divine ravishment, and a kind of enthusiasmus, which
stirreth them  up to be excellent philosophers, poets, prophets, &c. Mercurialis,
consil. 110. gives instance in a young man his patient, sanguine melancholy, 0; of a
great wit, and excellently learned."
If it arise from choler adust, they are bold and impudent, and of a more hairbrain
disposition, apt to quarrel, and think of such things, battles, combats, and their manhood, furious; impatient in discourse, stiff, irrefragable and prodigious in their tenets;
and if they be moved, most violent, outrageous, 5 ready to disgrace, provoke any,
to kill themselves and others; Arnoldus adds, stark mad by fits, 52 4 they sleep little,
their urine is subtile and fiery.  (Guianerius.)  In their fits you shall hear them
speak all manner of languages, Hebrew, Greek, and Latin, that never were taught or
knew them before."   Apponensis in corn. in Pro. sec. 30. speaks of a mad woman
that spake excellent good Latin: and Rhasis knew another, that could prophecy in
her fit, and fortel things truly to come. 53Guianerius had a patient could-make
Latin verses when the moon was combust, otherwise illiterate.  Avicenna and some
of his adherents will have these symptoms, when they happen, to proceed from the
devil, and that they are rather demoniaci, possessed, than mad or melancholy, 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 anything
by reason of their choler adust. 54 This humour, saith he, prepares them to endure
death itself, and all manner of torments with invincible courage, and'tis a wonder
to see with what alacrity they will undergo such tortures," ut supra naturam res
videatur: he ascribes this generosity, fury, or rather stupidity, to this adustion of
choler and melancholy: but I take these rather to be mad or desperate, than properly melancholy; for commonly this humour so adust and hot, degenerates into
madness.
If it come from melancholy itself adust, those men, saith Avicenna, 55 are usually
sad and solitary, and that continually, and in excess, more than ordinarily suspicious
more fearful, and have long, sore, and most corrupt imaginations;" cold and black,
bashful, and so solitary, that as 56Arnoldus writes, "they will endure no company, they
dream of graves still, and dead men, and think themselves bewitched or dead:" if it
be extreme, they think they hear hideous noises, see and talk "57 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 melancholici plerumque dcemoniaci, Montaltus consil. 26. ex.vicenna.
Valescus de Taranta had such a woman in cure, 58 4 that thought she had to do with
the devil:" and Gentilis Fulgosus qucest. 55. writes that he had a melancholy friend,
that 59 4 had a black man in the likeness of a soldier" still following him wheresoever
he was. Laurentius cap. 7. hath many stories of such as have thought themselves
bewitched by their enemies; and some that would eat no meat as being dead. 60Anno
1550 an advocate of Paris fell into such a melancholy fit, that he believed verily he
was dead, he could not be persuaded otherwise, or to eat or drink, till a kinsman of
his, a scholar of Bourges, did eat before him dressed like a corse. The story, saith
Serres, was acted in a comedy before Charles the Ninth. Some think they are
beasts, wolves, hogs, and cry like dogs, foxes, bray like asses, and low like kine, as
Kifig Praetus' daughters.  6 Hildesheim spicel. 2. de manid, hath an example of a
Dutch baron so affected, and Trincavelius lib. 1. consil. 11. another of a nobleman
in his country, 62" that thought he was certainly a beast, and would imitate most of
50Juvenis et non vulgaris eruditionis.  5 Si ia a melancholia adusta, tristes, de sepulchris somniant,
cholera, faribundi, interficiunt, se et alios, putant se timent ne fascinentur, putant se mortuos, aspici novidere pugnas.  a Urina subtilis et ignea- parum lunt.  7 Videntur sibi videre monachos nigros et
dormiunt.  53 Tract. 15. c. 4.  64Ad hoec perpe. demonos, et suspensos et mortuos.  5e Quavisnocte
tranda furore rapti ducuntnr, cruciatus quosvis tole- se cum daemone coire putavit.  59Semper fere vidisw
rant, et mortem, et furore exacerbate audent et ad sup- militem nigrum praesentem.  60 Anthony de Verdeur
plicia plus irritantur, mirum est quantam habeant in 61Quidam mugitus bourn a2mulantur, et pecora se pus
tormentis patientiam.  65 Tales plus caeteris timent, tant, ut Prati filia.  G2 Baro quidam mugitus bour
et continue tristantur, valde suspiciosi, solitudinem di- et rugitus asinorum, et aliorum animalium voceg'igunt, corruptissimas habent imaginationes, &c. 56Si effingit.




244                       Symptoms of MJ.elancholy.          [Part. 1. Sec. 3.
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,
Herc. de Saxon. adds hot, cold, dry, moist, dark, confused, settled, constringed, 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 as lead, another is as light as
a feather. Marcellus Donatus 1. 2. cap. 41. makes mention out of Seneca, of one
Seneccio, a rich man, 63 that thought himself and everything 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 64 Trallianus,
that supposed she " could shake all the world with her finger," and was afraid to
clinch her hand together,lest she should crush the world like an apple in pieces: or
him in Galen, that thought he was 65Atlas, and sustained heaven with his shoulders.
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, 66Guianerius saith
he saw at Padua, that would clap his hands together and crow. 67Another thinks he
is a nightingale, and therefore sings all the night long; another he is all glass, a
pitcher, and will therefore let nobody come near him, and such a one 6S Laurentius
gives out upon his credit, that he knew in France. Christophorus a Vega cap. 3. lib.
14. Skenkius and Marcellus Donatus 1. 2. cap. 1. have many such examples, and one
amongst the rest of a baker in Ferrara that thought he was composed of butter, and
durst not sit in the sun, or come near the fire for fear of being melted: of another
that thought he was a case of leather, stuffed with wind. Some laugh, weep; some
are mad, some dejected, moped, in much agony, some by fits, others continuate, &c.
Some have a corrupt ear, they think they hear music, or some hideous noise as their
phantasy conceives, corrupt eyes, some smelling, some one sense, some another.
69 Lewis the Eleventh had a conceit everything 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 70 Laurentius, being sick of a fever, and troubled with
waking, by his physicians was appointed to use unguentunm populelum to anoint his
temples; but he so distasted the smell of it, that for many years after, all that came.
near him he imagined to scent of it, and would let no man talk with him but aloof
off, or wear any new clothes, because he thought still they smelled of it; in all other
things wise and discreet, he would talk sensibly, save only in this. A gentleman in
Limousin, saith Anthony Verdeur, was persuaded he had but one leg, affrighted by a
wild boar, that by chance struck him on the leg; he could not be satified his leg
was sound (in all other things well) until two Franciscans by chance coming that
way, fully removed him from the conceit.  Sed abunde fabularum audivimus —
enough of story-telling.
SUBSECT. IV.-Symptoms from Education, Custom, continuance of Time, our Condition, mixed with other Diseases, by Fits, Inclinationl, 8c.
ANOTHER great occasion of the variety of these symptoms proceeds from custom,
discipline, education, and several inclinations, 7" this humour will imprint in melancholy men the objects most answerable to their condition of life, and ordinary
actions, and dispose men according to their several studies and callings.?' If an
ambitious man become melancholy, he forthwith thinks he is a king, an emperor,
a monarch, and walks alone, pleasing himself with a vain hope of some future preferment, or present as he supposeth, and withal acts a lord's part, takes upon him to'be some statesman or magnifico, makes conges, gives entertainment, looks big, &c.
Francisco Sansovino records of a melancholy man in Cremona, that would not be
induced to believe but that he was pope, gave pardons, made cardinals, &c. 72 Christophorus a Vega makes mention of another of his acquaintance, that thought he was
a king, driven from his kingdom, and was very anxious to recover his estate. A
63Omnia magna putabat, uxorem magnam, grandes timent.  66Cap. 1. Tract. 15. alius se gallum putat,
equos, abhorruit omnia parva, magna pocula, et calcea- alius lusciniam.  67 Trallianus.  68 Cap, 7. de
menta pedibus majora.  64Lib. 1. cap. 16. putavit mel.  69 Anthony de Verdeur.  0 Cap. 7. de
se uno digito posse totum mundum conterere.  65 Sus mel.  71Laurentius cap. 6.  7a Lib. 3, cap.
tinet hIumeris ccelum cum Atlante. Alii cceli ruinam 14. qui se regem putavit regno expulsum.




Mem. 1. Subs. 4.]             Symptoms from Custom.                           245
covetous person is still conversant about purchasing of lands and tenements, plotting
in his mind how to compass such and such manors, as if he were already lord of,
and able to go through with it; all he sees is his, re or spe, he hath devoured it in
hope, or else in conceit esteems it his own: like him in 3Athenaeus, that thought all
the ships in the haven to be his own. A lascivious 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 Pamphilus of his Glycerium, or as some do in their morning
sleep.  4lMarcellus Donatus knew such a gentlewoman in Mantua, called Elionora
Meliorina, that constantly believed she was married to a king, and 7 " 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 religious,
he is all for fasting, prayer, ceremonies, alms, interpretations, visions, prophecies,
revelations,76 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. "7A
scholar's mind is busied about his studies, he applauds himself for that 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 impression 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. 78 Qucedam occulta qucedam manifesta, some
signs are manifest and obvious to all at all times, some to few, or seldom, or hardly
perceived; let them keep their own council, none will take notice or suspect them.
" They do not express in outward show their depraved imaginations," as 79 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 ridiculous, and to be wondered at in that, and yet for all other matters most
discreet and wise.  To some it is in disposition, to another in habit; and as they
write of heat and cold, we may say of this humour, one is melancholicus ad octo, a
second two degrees less, a third half-way.'Tis superparticular, sesquialtera, sesquitertia, and superbipartiens tertias, quintas J.elancholice, 8c. all those geometrical
proportions are too little to express it. 80 " It comes to many by fits, and goes; to
others it is continuate: many (saith Si Faventinus) in spring and fall only are molested, some once a year, as that Roman S2 Galen speaks of: b3 one, at the conjunction
of the moon alone, or some unfortunate aspects, at such and such set hours and
times, like the sea-tides, to some women when they be with child, as 4 Plater notes,
never otherwise: to others Itis settled and fixed; to one led about and variable still
by that ignis fatuus 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 perturbation, terrible
object, and 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 company, is most jocund, and of a good complexion:
73 Dipnosophist. lib. Thrasilaus putavit omnes naves et sunt viri prudentissimi, quos ego swpe novi, cum'multi
in Pireum portum appellantes suas esse.  74De sint sine timore, ut qui se reges et mortuos putant,
hist. Med. inirab. lib. 2. cap. 1.  75 Genibus flexis plura signa quidam habent, pauciora, majora, minora.
loqui cum illo voluit, et adstare jam turn putavit, &c.  Trlallianus, lib. 1. 16. alii intervalla quedam habent,
76Gordonius, quod sit propheta, et inflatus a spiritu ut etiam consueta administrent, alii in continuo delirio
sancto.   77 Qui forensibus causis insudat, nil nisi sunt, &c.  81 Prac. nag. Vere tantum et autumno.
arresta cogitat, et supplices libellos, alits non nisi ver-  s2 Lib. de humeribus.  83 Guianerius.  4 De
sus facit. P. Forestus.  78 Gordonius.  79Verbo mentis alienat. cap. 3.
non exprimunt, nec opere, sed alta mente recondunt,
v 2




246                          Symptoms of JMelancholy.             [Part. 1. Sec. 3.
if idle, or alone, a la mort, or carried away wholly with pleasant dreams and phantasies, but if once crossed and displeased,
" Pectore concipiet nil nisi triste suo;"  I  " 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 s most pleasant
at first, I say, mentis gratissimus error,86 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 phantastical imaginations unto themselves.   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, 87 pol me occidistis amici,
non servastis ait? you have undone him, he complains, if you trouble him: tell him
what inconvenience will follow, what will be the event, all is one, canis ad vomitum,
88 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 Icesa 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, s9 et
quantum vertice ad auras   Ethereas, tantum radice in Tartara tendit, " extending
up, by its branches, so far towards Heaven, as, by its roots, it does down towards
Tartarus;"' it was not so delicious at first, as now it is bitter and harsh; a cankered
soul macerated with cares and discontents, tedium vitce, impatience, agony, inconstancy, irresolution, precipitate them unto unspeakable miseries. They cannot endure
company, light, or life itself, some unfit for action, and the like. o 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 continuance of time they have been troubled.
To discern all which symptoms the better, 9lRhasis the Arabian makes three
degrees of them. The first is,falsa cogitatio, false conceits and idle thoughts: to
misconstrue and amplify, aggravating everything they conceive or fear; the second
isfalso cogitata loqui, to talk to themselves, or to use inartidulate incondite 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 92that which they think or speak.
Savanarola, Rub. 11. tract. 8. cap. 1. de cegritudine, confirms as much, 936when he
begins to express that in words, which he conceives in his heart, or talks idly, or
goes from  one thing to another," which 94 Gordonius calls nec caput habentia, nec
caudam, (" having neither head nor tail,") he is in the middle way: "5 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 out; at first solitary, at last they can endure no company: or if
they do, they are now dizzards, past sense and shame, quite mopedltey care not
what they say or do, all their actions, words, gestures, are furious ar ridiculous. At
first his mind is troubled, he doth not attend what is said, if you tell him a tale, he
cries at last, what said you? but in the end he mutters to himself, as old women do
many times, or old men when they sit alone, upon a sudden they laugh, whoop,
halloo, or run away, and swear they see or hear players, 9 devils, hobgoblins, ghosts,
strike, or strut, &c., grow humorous in the end; like him in the poet, scepe ducentos,
scepe decem servos, (" at one time followed by two hundred servants, at another only
85 Levinus Lemnius, Jason Pratensis, blanda abinitio. incipit operari quae loquitur, in summo gradu est.
8 "A most agreeable mental delusion."  7Hor. 94Cap. 19. Partic. 2. Loquitur secum et ad alios, ac si
s8Facilis descensus averni.  s8 Virg.  soCorpus vere prEesentes. Aug. cap. 11. Ii. de cura pro mortuis
cadaverosum. Psa. Ixvii. cariosa est facies mea prae egri- gerenda. Rhasis.  9oL uum res ad hoc devenit, ut
tudine animre  01 Lib. 9. ad Almansorem.  92 Prac- ea qum cogitare creperit, ore promat, atque acta permis.
tica majore.  93 Quum ore loquitur qua corde con- ceat, turn perfecta melancholia est.  96Melanchocepit, quum subito de una re ad aliud transit, neque licus se videre et audire putat dTemones. Lavater de
rationem de aliquo reddit, tune est in medio, at quum spectris, part. 3. cap. 2.




Mem. 2. Subs. 1.]       Symptoms of Head-Melanch.oly.                    247
by ten") he will dress himself, and undress, careless at last, grows insensible, stupid,
or mad. 97 He howls like a wolf, barks like a dog, and raves like Ajax and Orestes,
hears music and outcries, which no man else hears. As iShe did whom Amatus
Lusitanus mentioneth cent. 3, cura. 55, or that woman in s9 Springer, that spake many
languages, and said she was possessed: that farmer in'0Pl'rospler Calenius, that disputed and discoursed learnedly in philosophy and astronomy, with Alexander Achilles
his master, at Bologna, in Italy. But of these I have already spoken.
Who can sufficiently speak of these symptoms, or prescribe rules to conmprehend
them? as Echo to the painter in Ausonius, vane quid cafectas., &c. foolish fellow;
what wilt? if you must needs paint me, paint a voice, et similem si vis pingere, pinge
sonum; if you will describe melancholy, describe a fantastical conceit, a corrupt imagination, vain thoughts and different, which who can do.? The four and twenty
letters make no more variety of words in diverse languages, than melancholy conceits produce diversity of symptoms in several persons. They are irregular, obscure,
various, so infinite, Proteus himself is not so diverse, you may as well make the
moon a new coat, as a true character of a melancholy man; as soon find the motion
of a bird in the air, as the heart of man, a melancholy man. They are so confused,
I say, diverse, intermixed with other diseases. As the species be confounded (which'I have showed) so are the symptoms; sometimes with headache, cachexia, dropsy,
stone; as you may perceive by those several examples and illustrations, collected by
2Hildesheim spicel. 2. Mercurialis consil. 118. cap. 6 and 11. with headache, epilepsy,
priapismus. Trincavelius 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. Caesar Claudinus 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 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 report; not to upbraid any
miserable man, or by way of derision, (I rather pity them,) but the better to discern,
to apply remedies unto them; and to show that the best and soundest of us all is in
great danger; how much we ought to fear our own fickle estates, remember our
miseries and vanities, examine and humiliate ourselves, seek to God, and call to Him
for mercy, that needs not look for any rods to scourge ourselves, since we carry
them in our bowels, and that our souls are in a miserable captivity, if the light of
grace and heavenly truth doth not shine continually upon us: and by our discretion to
moderate ourselves, to be more circumspect and wary in the midst of these dangers.
MEMB. II.
SUBSECT. I.-Symptoms of Head-Melancholy.
" IF no symptoms appear about the stomach, nor the blood be misaffected, and fear
and sorrow continue, it is to be thought the brain itself is troubled, by reason of a
melancholy juice bred in it, or otherwise conveyed into it, and that evil juice is from
the distemperature of the part, or left after some inflammation," thus far Piso. But
this is not always true, for blood and hypochondries both are often afected even in
head-melancholy. 4Hercule's de Saxonia differs here from the common current of
writers, putting peculiar signs of head-melancholy, from the sole distemperature of
spirits in the brain, as they are hot, cold, dry, moist, " all without matter from the
97Wierus, lib. 3. cap, 31.  98 Michael a musian. I rent nec sanguis male affectts, et adsunt timor et m(Es99Malleo malef.  I~e Lib. de atra bile.  Part. 1. titia,cerebruni ipsur existimandum est, &c. 4Tract.
Subs. 2. Memb. 2.  2 De delirio, inelancholia et mania.  de mel. cap. 13, &c. Ex inteinperie spirituum, et cerebri
Nicholas Piso. Si signa circa ventriculum non appa- motu, tenebrositate.




248                          Symptoms of Melancholy.                [Part. 1. Sect. 3.
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 saturato,' 5 one calls it a blueish, and sometimes full
of pimples, with red eyes. Avicenna 1. 3, Fen. 2, Tract. 4, c. 18. Duretus and others
out of Galen, de cffect. 1. 3 c. 6.  HIercules de Saxonia to this of redness of face,
adds " heaviness of the head, fixed and hollow eyes. 7 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, drowsiness, headache follows; and as Salust.
Salvianus, c. 1, 1. 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 this, that there be no notable signs in the stomach, hypochondries, or elsewhere, digna, as 8Montaltus 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
9more windy than the rest, saith Hollerius. YEtius tetrab. 1. 2, sc. 2, c. 9 and 10,
maintains the same, 0 if there be more signs, and more evident in the head than elsewhere, the brain is primarily affected, and prescribes head-melancholy to be cured
by meats amongst the rest, void of wind, and good juice, not excluding wind, or
corrupt blood, even in head-melancholy itself: but these species are often confounded,
and so are their symptoms, as I have already proved. The symptoms of the mind are
superfluous and continual cogitations; " "for when the head is heated, it scorcheth
the blood, and from thence proceed melancholy fumes, which trouble the mind,"
Avicenna. They are very choleric, and soon hot, solitary, sad, often silent, watchful, discontent, Montaltus, cap. 24. If anything trouble them, they cannot sleep, but
fret themselves still, till another object mitigate, or time wear it out. They have
grievous passions, and immoderate perturbations of the mind, fear, sorrow, &c., yet
not so continuate, but that they are sometimes merry, apt to profuse laughter, which
is more to be wondered at, and that by the authority of' Galen himself, by reason of
mixture of blood, pracrubri jocosis delectantur, et irrisores plerumque sunt, if they be
ruddy, they are delighted in jests, and oftentimes scoffers themselves, conceited: and
as Rhodericus a Vega comments on that place of Galen, merry, witty, of a pleasant
disposition, and yet grievously melancholy anon after: onnia discunt sine doctore,
saith Aretus, they learn without a teacher: and as "3 Laurentius supposeth, those feral
passions and symptoms of such as think themselves glass, pitchers, feathers, &c.,
speak strange languages, a colore cerebri (if it be in excess) from the brain's distempered heat.
SUBSECT. II.-Symptoms of windy Hypochondriacal Melancholy.
" IN this hypochondriacal or flatuous melancholy, the symptoms are so ambiguous,) saith 14 Crato in a counsel of his for a noblewoman,   that the most exquisite
physicians cannot determine of the part affected."     Matthew   Flaccius, consulted
about a noble matron, confessed as much, that in this malady he with Hollerius,
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, 15 " no physician can truly say what part
6 Facie sunt rubente et livescente, quibus etiarn ali- iis cerebrum primario afficitur, et curare oportet hunc
quando adsunt pustulte.  6 Jo. Pantheon. cap. de affectumn, per cibos flatus exortes, et bonte concoctionis,
Mel. Si cerebrum primario afficiatur adsunt capitis &c. raro cerebrum afficitur sine ventriculo.  11 Sangravitas, fixi oculi, &c.  7 Laurent. cap. 5. si a guinem adurit caput calidius,et inde fumi melancholici
cerebro ex siccitate, turn capitis erit levitas, sitis, vigi- adusti, animum exagitant.  12Lib. de loc. affect.
]ia, paucitas superflluitatum in oculis et naribus. 8 Si cap. 6.  13 Cap. 6.  14 Hildesheim spicel. 1. de
nulla digna aIesio, ventriculo, quoniam in hac melan- mel. In Hypochondriaca melancholia adeo ambigua sunt
cholia capitis, exigua nonnunquam ventriculi pathe- symptomata, ut etiam exercitatissimi medici de loco
mata coeunt, duo enim hrec membra sibi invicem affec- affecto statuere non possint.  5 Medici de loco
tionem transmittunt.  9 Postrema magis flatuosa. affecto nequeunt statuere.
1 Si minus molestite circa ventriculum aut ventrem, in




Mem. 2. Subs. 2.]         Symptoms of Head-Melancholy.                       249
is affected."  Galen lib. 3. de loc. affect. reckons up these ordinary symptoms, which
all the Neoterics repeat of Diocles; only this fault he finds with him, that he puts
not fear and sorrow amongst the other signs.  Trincavelius excuseth Diodes, lib. 3.
consil. 35. because that oftentimes in a strong head and constitution, a generous
spirit, and a valiant, these symptoms appear not, by reason of his valour and courage.'6Hercules de Saxonia (to whom I subscribe) is of the same mind (which I
have before touched) that fear and sorrow are not general symptoms; some fear and
are not sad; some be sad and fear not; some neither fear nor grieve.  The rest are
these, beside fear and sorrow, 17" 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, unseasonable sweat all over
the body," as Octavius Horatianus lib. 2. cap. 5. calls it; " cold joints, indigestion,
18 they cannot endure their own fulsome belchings, continual wind about their hypochondries, heat and griping in their bowels, prcecordia 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 complexions.   Many of them are high-coloured especially after meals,
which symptom    Cardinal Cecius 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. "9 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, dfficultas anhelitus, short breath, hard wind, strong pulse, swooning.  Montanus consil. 55. Trincavelius lib. 3. consil. 36. et 37. Fernelius cons. 43. Frambesarius cpnsult. iib. 1. consil. 17. Hildesheim, Claudinus, &c., give instance of
every particular. The peculiar symptoms which properly belong to each part be
these.  If it proceed from the stomach, saith 20Savanarola, tis full of pain wind.
Guianerius adds, vertigo, nausea, much spitting, &c. If from the myrach, a swelling
and wind in the hypochondries, a loathing, and appetite to vomit, pulling upward.
If from the heart, aching and trembling of it, much heaviness. If from the liver,
there is usually a pain in the right hypochondrie. If from the spleen, hardness and
grief in the left hypochondrie, a rumbling, much appetite and small digestion, Avicenna. If from the meseraic veins and liver on the other side, little or no appetite.
Here. de Saxonia. If from the hypochondries, a rumbling inflation, concoction is
hindered, often belching, &c. And from these crudities, windy vapours ascend up
to the brain which trouble the imagination, and cause fear, sorrow, dulness, heaviness, many terrible conceits and chimeras, as Lemnius well observes, 1. 1. c. 16. " as
21 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 22 lower parts,' as smoke out of a chimney") to dote, speak, and do that
which becomes them not, their persons, callings, wisdoms. One by reason of those
ascending vapours and gripings, rumbling beneath, will not be persuaded but that he
bath 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 fiogs-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 he had
16 Tract. posthumo de mel. Patavii edit. 1620. per Bo- corporis importuno, frigidos articulos sepe patiuntur,
zettum Bibliop. cap. 2.  17 Acidi ructus, cruditates, indigestione laborant, ructus suos insuaves perhorresaestus in praecordiis, flatus, interdum  ventriculi dolores  cunt, viscerum dolores habent.  19 Montaltus, c. 13.
vehementes, sumptoque cibo concoctu difficili, sputum Wecker, Fuchsius c. 13. Altomarus c. 7. Laurentius
humidum idque multum sequetur, &c. Hip. lib. de mel. c. 73. Bruel, Gordon.  20 Pract. major: dolor in eo
Galenus, Melanelius e Ruffb et MEtio, Altomarus, Piso, et ventositas, nausea.  21 Ut atra densaque nubes
Montaltus, Bruel, Wecker, &c.  s1 Circa proecordia soli effusa, radios et lumen ejus intercipit et offuscat;
de assidua in flatione queruntur, et cum sudore totius sic, etc.  22 Ut fumus e camino.
32




250                           Symptoms of Melancholy.                [Part. 1. Sec. 3
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 afterwards he could
not be rectified in his conceit: He studied physic seven years together to cure himself, travelled into Italy, France and Germany to confer with the best physicians
about it, and A~ 1609,asked his counsel amongst the rest; he told him it was wind,
his conceit, &c., but mordicus contradicere, et ore, et scriptis probare nitebatur: no
saying would serve, it was no wind, but real frogs: " and do you not hear them
croak?" Platerus would have deceived him, by putting live frogs into his excrements; but he, being a physician himself, would not be deceived, vir prudens aliais
et doctus, a wise and learned man otherwise, a doctor of physic, and after seven
years' dotage in this kind, ci phantasia liberates est, he was cured.  Laurentius and
Goulart have many such examples, if you be desirous to read them. One commodity
above the rest which are melancholy, these windy flatuous have, lucidia 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, 23they are luxurious, incontinent, and prone to venery, by reason of wind, et
facile amcant, et quamlibet fere amant.   (Jason Pratensis)24 Rhasis is of opinion,
that Venus doth many of them     much good     the other symptoms of the mind be
common with the rest.
SUBSECT. III.-Symptoms of Melancholy abounding in the whole body.
THEIR bodies that are affected with this universal melancholy are most part black,
251 the melancholy juice is redundant all over," hirsute they are, and lean, they have
broad veins, their blood is gross and thick, 26 Their spleen is weak," and a liver
apt to engender the humour; they have kept bad diet, or have had some evacuation
stopped, as hamorrhoids, or months in women, which 27Trallianus, in the cure,
would have carefully to be inquired, and withal to observe of what complexion the
party is of, black or red.  For as Forrestus and Hollerius contend, if 28 they be black,
it proceeds from abundance of natural melancholy; if it proceed from cares, agony,
discontents, diet, exercise, ic., they may be as well of any other colour: red, yellow,
pale, as black, and yet their whole blood corrupt: prcerubri colore scepe sunt tales,
scepe Jlavi, (saith 9 Montaltus cap. 22.)  The best way to discern this species, is to
let them bleed, if the blood be corrupt, thick and black, and they withal free from
those hypochondriacal symptoms, and not so grievously troubled with them, or those
of the head, it argues they are melancholy, a toto corpore.   The fumes which arise
from this corrupt blood, disturb the mind, and make them fearful and sorrowful,
heavy hearted, as the rest, dejected, discontented, solitary, silent, weary of their
lives, dull and heavy, or merry, &c., and if far gone, that which Apuleius wished to
his enemy, by way of imprecation, is true in them; 0" 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, fairybabes of tombs, and graves are before their eyes,
and in their thoughts, as to women and children, if they be in the dark alone."    If
they hear, or read, or see any tragical object, it sticks by them, they are afraid of
death, and yet weary of their lives, in their discontented humours they quarrel with
all the world, bitterly inveigh, tax satirically, and because they cannot otherwise
vent their passions or redress what is amiss, as they mean, they will by violent death
at last be revenged on themselves.
SUBSECT. IV.-Symptoms of Maids, Auns, and Widowss' lelancholy.
BECAUSE Lodovicus Mercatus in his second book de mulier. affect. cap. 4. and
Rodericus a. Castro de morb. mulier. cap. 3. lib. 2. two famous physicians in Spain,
23Hypochondriaci maxime affectant coire, et multi. trales nigri acquisiti a toto corpore, sape rubicundi.
plicatur coitus in ipsis, eo quod ventositates multipli- 29 Montaltus cap. 292. Piso.' Ex colore sanguinis si micantur in hypochondriis, et coitus soepe allevat has ven- nuas venam, si fluat niger, &c.  30 Apul. lib. 1. semtositates.  24Collt. lib. 1. tract. 9.  25Wecker, per obvia species mortuorum quicquid umbrarum est
Melancholicus succus toto corporeredundans. 26Splen uspiain, quicquid lemurum et larvarun oculis suis ag.
natura imbecilior. Montaltus cap. 22.  27 Lib. 1. gerunt, sibi fingunt omnia noctium occursacula, omnia
cap. 16. Interrogare convenit, an aliqua evacuationis busforum formidamina, omnia sepulchrorumn terricularetentio obvenerit, viri in hemorrhoid, mrilierum men- menta.
struis, et vide faciem similiter an sit rubicunda. 28 Na.




Mem. 2. Subs. 4.]       Symptoms of Women's Melancholy.                         251
Daniel Sennertus of Wittenberg lib. 1. part 2. cap. 13. with others, have vouchsafed
in their works not long since published, to write two just treatises de.Melancholia
virginum, Monialium    et Viduarum, as a particular species of melancholy (which I
have already specified) distinct from the rest; 31 (for it much differs from that which
commonly befalls men and other women, as having one only cause proper to women
alone) I may not omit in this general survey of melancholy symptoms, to set down
the particular signs of such parties so misaffected.
The causes are assigned out of Hippocrates, Cleopatra, Moschion, and those old
Gynceciorum Scriptores, of this feral malady, in more ancient maids, widows, and
barren women, ob septum    transversum violatum, saith Mercatus, by reason of the
midriff or Diaphragma, heart and brain offended with those vicious vapours which
come from menstruous blood, inflammationem arterice circa dorsum, Rodericus adds,
an inflammation of the back, which with the rest is offended by 32 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 ab utero pendet,
et a sanguinis menstrui 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 ardor, or any other violent object or pertubation of mind. This melancholy may happen to widows, with much care and
sorrow, as frequently it doth, by reason of a sudden alteration of their accustomed
course of life, &c.  To such as lie in child-bed ob suppressam purgationem; but to
nuns and more ancient maids, and some barren women for the causes abovesaid,'tis
more familiar, crebrifts his quam reliquis accidit, inquit Rodericus, the rest are not
altogether excluded.
Out of these causes Rodericus defines it with Areteus, to be angorem      animi, a
vexation of the mind, a sudden sorrow from     a small, light, or no occasion, 3with
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, fauces siccitate prcecluduntur, ut dficulter possit ab uteri strangulatione
decerni, like fits of the mother, Jlvus plerisque nil reddit, aliis exiguum, acre, biliosum, lotiumn lavum.   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, &c.
And from hence proceedferina deliramenta, a brutish kind of dotage, troublesome
sleep, terrible dreams in the night, subrusticus pudor et verecundia ignava,  a foolish
kind of bashfulness to some, perverse conceits and opinions, 4 dejection of mind,
much discontent, preposterous judgment.    They are apt to loath, dislike, disdain, to
be weary of every object, &c., each thing almost is tedious to them, they pine away,
void of counsel, apt to weep, and tremble, timorous, fearful, sad, and out of all hope
of better fortunes. They take delight in nothing for the time, but love to be alone
and solitary, though that do them more harm: and thus they are affected so long as
this vapour lasteth; but by-and-by, as pleasant and merry as ever they were in their
lives, they sing, discourse, and laugh in any good company, upon all occasions, and
arDiffert enim ab ea quae viris et reliquis feminis pantis,&c. Cutis aliquando squalida, aspera, rugosa,
comminii.tercontingit, propriam habens causam. 32Ex precipue cubitis, genibus, et digitorum articulis, preemenstrui sanguinistetraad coret cerebrum exhalatione, cordia ingenti saepe torrore estuant et pulsant, cumque
vitiatum semen mentem perturbat, &c. non per essen- vapor excitatus sursum evolat, cor palpitat aut premitiam, sed per consensurn. Animus mcerens et anxius tur, animus deficit,&c.  34 Animi dejectio, perversa
indc malum trahit, et spiritus cerebrum obfuscantur, rerum existimatio, praposterum judicium. Fastidiosae,
qua cuncta augentur, &c.  33 Cum tacito delirio ac languentes, teediose, consilii inopes, lachrymoss, timen.
dolore alicujus partis internle, dorsi, hypochondrii, cor- tes, moestee, cum summa rerum meliorum desperatione,
dis regionem et universam mammam interdum occu- nulla re delectantur, solitudinem amant, &c.




252                        Symptoms of Melancholy.             [Part. 1. Sec. 3
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 express
themselves in words, or how it holds them, what ails them, you cannot understand
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, aptce ad
Jetum, desperationem, dolores mammis et hypocondriis. Mercatus therefore adds, now
their breasts, now their hypochondries, belly and sides, then their heart and head
aches, now heat, then wind, now this, now that offends, they are weary of all;
35 and yet will not, cannot again tell how, where or what offends them, though they
be in great pain, agony, and frequently complain, grieving, sighing, weeping, and discontented still, sine causa manifesta, most part, yet I say they will complain, grudge,
lament, and not be persuaded, but that they are troubled with an evil spirit, which
is frequent in Germany, saith Rodericus, amongst the common sort: and to such as
are most grievously affected, (for he makes three degrees of this disease in women,)
they are in despair, surely forespoken or bewitched, and in extremity of their dotage,
(weary of their lives,) some of them will attempt to make away themselves. Some
think they see visions, confer with spirits and devils, they shall surely be damned,
are afraid of some treachery, imminent danger, and the like, they will not speak,
make answer to any question, but are almost distracted, mad, or stupid for the time,
and by fits: and thus it holds them, as they are more or less affected, and as the
inner humour is intended or remitted, or by outward objects and perturbations aggravated, solitariness, idleness, &c.
Many other maladies there are incident to young women, out of that one and
only cause above specified, many feral diseases. I will not so much as mention
their names, melancholy alone is the subject of my present discourse, from which
I will not swerve. The several cures of this infirmity, concerning diet, which must
be very sparing, phlebotomy, physic, internal, external remedies, are at large in great
variety in 36 Rodericus 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, without all care, counsel, circumspection, and judgment. If religion, good
discipline, 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, nice gentlewomen, such as are solitary and
idle, live at ease, lead a life out of action and employment, that fare well, in great
houses and jovial companies, ill-disposed peradventure of themselves, and not willing to make any resistance, discontented otherwise, of weak judgment, able bodies,
and subject to passions, (grandiores virgines, saith Mercatus, steriles et viduce plerumque melancholicce,) such for the most part are misaffected, and prone to this disease. I do not so much pity them that may otherwise be eased, but those alone that
out of a strong temperament, innate constitution, are violently carried away with
this torrent of inward humours, and though very modest of themselves, sober, religious, virtuous, and well given, (as many so distressed maids are,) yet cannot make
resistance, these grievances will appear, this malady will take place, and now manifestly show itself, and may not otherwise be helped. But where am I? Into what
subject have I rushed? What have I to do with nuns, maids, virgins, widows? I
am a bachelor myself, and lead a monastic life in a college, nce ego sane ineptus qui
hcec dixerim, I confess Itis an indecorum, and as Pallas a virgin blushed, when Jupiter
s Nolunt aperire molestiamquam patiuntur, sedcon- erigi, &c. Familiares non curant, non loquuntur, non
queruntur tamen de capite, corde, inammis, &c. In respondent, &c. et hmec graviora, si, &c.  36Clisteres
puteos fere maniaci prosilire, ac strangulari cupiunt, et Helleborismum Mathioli summe laudat.
nulla orationis suavitate ad spem salutis recuperandam




Mem. 3.]                    Causes of these Symptoms.                       253
by chance spake of love matters in her presence, and turned away her face; me reprimam, though my subject necessarily require it, I will say no more.
And yet I must and will say something more, add a word or two in gratiam Virginum et Viduarum, in favour of all such distressed parties, in commiseration 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 I needs inveigh against
them that are in fault, more than manifest causes, and as bitterly tax those tyrannising
pseudopoliticians, 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, their own private ends (cum 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 superstitious 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, opposite to religion, policy, and humanity, so to starve, to offer violence, to
suppress the vigour of youth, by rigorous statutes, severe laws, vain persuasions, to
debar them of that to which by their innate temperature they are so furiously inclined, urgently carried, and sometimes precipitated, even irresistibly led, to the prejudice of their soul's health, and good estate of body and mind: and all for base
and private respects, to maintain their gross superstition, to enrich themselves and
their territories as they falsely suppose, by hindering some marriages, that the world
be not full of beggars, and their parishes pestered with orphans; stupid politicians;
hceccine fieri flagitia? ought these things so to be carried? better marry than burn,
saith the Apostle, but they are otherwise persuaded. They will by all means quench
their neighbour's house if it be on fire, but that fire of lust which breaks out into
such lamentable flames, they will not take notice of, their own bowels oftentimes, flesh
and blood shall so rage and burn, and they will not see it: miserum est, saith Austin,
seipsum non miserescere, and they are miserable in the meantime that cannot pity themselves, the common good of all, and per consequens their own estates. For let them but
consider what fearful maladies, feral diseases, gross inconveniences, come to both sexes
by this enforced temperance, it troubles me to think of, much more to relate those
frequent abortions and murdering of infants in their nunneries (read 37 Kemnitius and
others), and notorious fornications, those Spintrias, Tribadas, Ambubeias, &c., those
rapes, incests, adulteries, mastuprations, sodomies, buggeries of monks and friars.
See Bale's visitation of abbies, 38 Mercurialis, Rodericus & Castro, Peter Forestus,
and divers physicians; I know their ordinary apologies and excuses for these things,
sed viderint Politici, Medici, Theologi, I shall more opportunely meet with them
39 elsewhere.
40," lllius viduae, aut patronum Virginis hujus,
Ne me forte putes, verbum non amplius addam."
MEMB. III.
Immediate cause of these precedent Symptoms.
To give some satisfaction to melancholy men that are troubled with these symptoms, a better means in my judgment cannot be taken, than to show them the causes
whence they proceed; not from devils as they suppose, or that they are bewitched
or forsaken of God, hear or see, &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, AEtius discusseth at large,
Tetrabib. 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
37Examen cone. Trident, de celibatu sacerd. 38Cap. Ithat widow or this virgin, I shall not add another
de Satyr. et Priapis.  39 Part. 3. sect. 2. Memb. 5. word."
Sub. 5.  40 Lest you may imagine that I patronise
W




254                          Symptoms of Melancholy.              [Part. 1. Sec. 3.
the substance of the brain cloudy and dark, all the objects thereof appear terrible,
and the 41 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 fantasy are troubled and eclipsed. 42 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 melancholy men dare boldly be, continue, and
walk in the dark, and delight in it:" solimmfrigidi tinidi: 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. 43Averroes scoffs at Galen for his reasons, and brings five arguments to
repel them: so doth Herc. de Saxonia, Tract. de Melanch. cap. 3. assigning other
causes, which are copiously censured and confuted by _Elianus Montaltus, cap. 5
and 6. Lod. Mercatus de Inter. morb. cur. lib. 1. cap. 17. Altomarus, cap. 7. de mel.
Guianerius, tract. 15. c. 1. Bright cap. 37. Laurentius, cap. 5. Valesius, med. cont.
lib. 5, cont 1. 44" Distemperature," they conclude, "makes black juice, blackness
obscures the spirits, the spirits obscured, cause fear and sorrow.:) Laurentius, cap. 13.
supposeth these black fumes offend specially the diaphragma or midriff, and so per
consequens the mind, which is obscured as 45 the sun by a cloud. To this opinion of
Galen, almost all the Greeks and Arabians subscribe, the Latins new and old, internCe
tenebrce offuscant animum, ut externce nocent pueris, as children are affrighted in the
dark, so are melancholy men at all times, 46 as having the inward cause with them,
and still carrying 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
the mind, or stomach, spleen, midriff, or all the misaffected parts together, it boots
not, they keep the mind in a perpetual dungeon, and oppress it with continual fears,
anxieties, sorrows, &c. It is an ordinary thing for such as are sound to laugh at this
dejected pusillanimity, and those other symptoms of melancholy, to make themselves merry with them, and to wonder at such, as toys and trifles, which may be
resisted and withstood, if they will themselves: but let him that so wonders, consider with himself, that if a man should tell him on a sudden, some of his especial
friends were dead, could he choose but grieve? Or set him upon a steep rock,
where he should be in danger to be precipitated, could he be secure? His heart
would tremble for fear, and his head be giddy. P. Byarus, Tract. de pest. gives
instance (as I have said) 47, 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 htis nothing but his
imagination, forma cadendi impressa, to which his other members and faculties obey.")
Yea, but you infer, that such men have a just cause to fear, a true object of fear; so
have melancholy men an inward cause, a perpetual fume and darkness, 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? Remove heat of the liver, a cold stomach, weak spleen:
remove those adust humours and vapoursarising from them, black blood from the
heart, all outward perturbations, 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 48 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."
41Vapores crassi et nigri, a ventriculo in cerebrum  Causam timoris circumfert ater humor passionis mate.
exhalant. Fel. Platerus.  42Calidi hilares, frigidi ria, et atri spiritus perpetuam animre domicilio offunindispositi ad aetitiam, et ideo solitarii, taciturni, non dunt noctem.  47 Pone exemplum, quod quis potest
ob tenebras internas, ut medici volunt, sed ob frigus: ambulare super trahem que est in via: sed si sit super
multi melancholici nocte ambulant intrepidi.  43Va- aquam profundam, loco pontis, non ambulabit super
pores melancholici, spiritibus misti, tenebrarum cause eam, eo quod imagineturin animo et timet vehementer,
sunt, cap. 1.  44intemperies facit succum nigrum, forma cadendi impressa, cui obediunt membra omnia,
nigrities, obseurat spiritum, obscuratio spiritus facit et facultates reliquse.  48Lib. 2. de intellectione.
metum et tristiam.  45Ut nubecula Solem offuscat. Suspiciosi ob timorem et obliquum discursum, et semConstantinus lib. de melanch.  46 Altomarus c. 7. per inde putant sibi fieri insidias. Lauren. 5.




Mem. 3.]                     Causes of these Symptoms.                           255
Restlessness proceeds from   the same spring, variety of fumes make them like and
dislike. Solitariness, avoiding of light, that they are weary of their lives, hate the
world, arise from the same causes, for their spirits and humours are opposite to light,
fear makes them avoid company, and absent themselves, lest they should be misused,
hissed at, or overshoot themselves, which still they suspect. They are prone to
venery by reason of wind.    Angry, waspish, and fretting still, out of abundance of
choler, which causeth fearful dreams and violent perturbations to them, both sleeping and waking: That they suppose they have no heads, fly, sink, they are pots,
glasses, &c. is wind in their heads. 49Herc. de 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. t0Fracastorius " 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, cardinals. For the first, 51Fracastorius gives two reasons: " One is the disposition of the body; the other, the occasion of the fantasy," as if their eyes be purblind, 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.
Why students and lovers are so often melancholy and mad, the philosopher of
2 Conimbra assigns this reason, " because by a vehement andc continual meditation
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 dissolved, they cannot perform
their offices as they ought."
Why melancholy men are witty, which Aristotle hath long since maintained in
his problems; and that 53all learned men, famous philosophers, and lawgivers, ad
unum fere omnes melancholici, have still been melancholy, is a problem    much controverted.  Jason Pratensis will have it understood of natural melancholy, which
opinion Melancthon inclines to, in his book de Cinima, and Marcilius Ficinus de 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, 54 but so mixed as that blood be half, with little
or no adustion, that they be neither too hot nor too cold. -Aponensis, cited by
Melancthon, thinks it proceeds 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,
JVullum magnum    ingenium  sine mixtura dementice, no excellent wit without a mixture of madness. Fracastorius shall decide the controversy, 55 6" 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.5
This sentence of his will agree with that of Heraclitus, a dry light makes a wise
mind, temperate heat and dryness are the chief causes of a good wit; therefore, saith
2Elian, an elephant is the wisest of all brute beasts, because his brain is driest, et ob
atrce bills copiam: this reason Cardan approves, subtil. 1. 12. Jo. Baptista Silvaticus,
a physician of Milan, in his first controversy, hath copiously handled this question:
Rulandus in his problems, Caelius Rhodiginus, lib. 17. Valleriola 6'0 narrat. med.
49Tract. de mel. cap. 7. Ex dilatione, contractione, summi viri in artibus et disciplinis, sive circum impeconfusione, tenebrositate spirituum, calida, frigida in- ratoriam aut reip. disciplinam omnes fer mnelancholici,
temperie, &c.  60 Illud inquisitione dignum, cur tam  Aristoteles.  64 Adeo miscentur, ut sit duplum sanfalsa recipiant, habere se cornua, esse mortuos, nasutos, guinis ad reliqua duo.  65 Lib. 2. de intellectione.
esse aves, &c.  51 1. Dispositio corporis. i. Occasio Pingui sunt Minerva phlegmatici: sanguinei amabiles,
Imaginationis.  2a In pro. Ii. de ccelo. Vehemens grati, hilares, at non ingeniosi; cholerici celeres notu,
et assidua cogitatio rei erga quam afficitur, spiritus in et ob id contemplationis impatientes: Melancholici
cerebrum evocat.' Melancholici ingeniosi omnes, solum excellentes, &c.




256                           Symptoms of Melancholy.                 [Part. 1. Sec. 3.
Here. de Saxonia, Tract. posth. de nel. cap. 3.  Lodovicus Mercatus, de inter. morb.'
cur. lib. cap. 17. Baptista Porta, Physiog. lib. 1. c. 13. and many others.
Weeping, sighing, laughing, itching, trembling, sweating, blushing, hearing and
seeing strange noises, visions, wind, crudity, are motions of the body, depending
upon these precedent motions of the mind: neither are tears, affections, but actions
(as Scaliger holds) 56 the voice of such as are afraid, trembles, because the heart is
shaken" ( Conimb. prob. 6. sec. 3. de som.) why they stutter or falter in their speech,
MIercurialis and Montaltus, cap. 17. give like reasons out of Hippocrates, "7 dryness,
which makes the nerves of the tongue torpid."    Fast speaking (which is a symptom
of some few) JEtius will have caused    6 from  abundance of wind, and swiftness of
imagination: 59 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
wind from ill concoction, weakness of natural heat, or a distempered heat and cold;
60 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.   6 Cold sweat from   vapours arising from   the hypochondries,
which pitch upon the skin; leanness for want of good nourishment.         Why their
appetite is so great, 62Etius answers: Os ventris frigescit, cold in those inner parts,
cold belly, and hot liver, causeth crudity, and intention proceeds from     perturbations, 63our 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 dissuade her from such affections.
64 Bashfulness and blushing, is a passion proper to men alone, and is not only
caused for 65 some shame and ignominy, or that they are guilty unto themselves of
some foul fact committed, bnt as 66 Fracastorius well determines, ob defectum proprium, et timorem  "4 from fear, and a conceit of our defects; the face labours and is
troubled at his presence that sees our defects, and nature willing to help, sends thither
heat, heat draws the subtilest blood, and so we blush.  They that'are bold, arrogant,
and careless, seldom or never blush, but such as are fearful."  Anthonius Lodovicus,
in his book de pudore, will have this subtile blood to arise in the face, not so much
for the reverence of our betters in presence, 67 " but for joy and pleasure, or if anything at unawares shall pass from    us, a sudden accident, occurse, or meeting:"
(which Disarius in 68Macrobius confirms) any object heard or seen, for blind men
never blush, as Dandinus observes, the night and darkness make men impudent.      Or
that we be staid before our betters, or in company we like not, or if anything molest
and offend us, erubescentia turns to rubor, blushing to a continuate redness.
69 Sometimes the extremity of the ears tingle, and are red, sometimes the whole face,
Etsi nihil vitiosum commiseris, as Lodovicus holds: though Aristotle is of opinion,
omnis pudor ex vitio commisso, all shame for some offence.    But we find otherwise,
it may as well proceed 70from    fear, from  force and inexperience, (so 7'Dandinus
holds) as vice; a hot liver, saith Duretus (notis in Hollerium:) "fiom a hot brain,
from wind, the lungs heated, or after drinking of wine, strong drink, perturbations," &c.
Laughter what it is, saith 72 Tully, " how caused, where, and so suddenly breaks
out, that desirous to stay it, we cannot, how it comes to possess and stir our face,
veins, eyes, countenance, mouth, sides, let Democritus determine."    The cause that
it often affects melancholy men so much, is given by Gomesius, lib. 3. de sale genial.
56 Trepidantium vox tremula, quia cor quatitur. et voluptatem foras exit sanguis, aut ob melioris reve67 Ob ariditatenm qna reddit nervos linguae torpidos. rentiam, aut oh subitum occursum, aut si quid incaus6 Incontinentia linguae ex copia flatuum, et velocitate tius exciderit.  68 Com. in Arist. de anima. Cceci
imnaginationis.  9 Calvities oh ficcitatis excessuln. ut plrimum impudentes, nox facit impudentes.
6Etmius.   61 Lauren. c. 13.  62 Tetrab. 2. ser. 2. 69 Alexander Aphrodisiensis makes all bashfulness a
cap. 10.   63 Ant. Lodovicus prob. lib. 1. sect. 5. de virtue, eamque se refert in seipso experiri solitum, etsi
atrabilariis.  64Subrusticus pudor vitiosus pudor. esset admodum ssavex.  70Saepe post cibum apti ad
65 Ob ignominiam aut turpedinem facti, &c.  60 De ruborem, ex potu vini ex timore sepe, et ab hepate casymp. et Antip. cap. 12. laborat facies ob praesentiaml lido, cerebro calido, &c.  71Com. in Arist. de anima,
ejus qui detectum nostrum videt, et natura quasi opemn tam a vi et inexperientia quam a vitio.  72 De
latura calorem illuc inittit, calor sanguinem trahit, oratore, quid ipse risus, quo pacto concitatur, ubi sit,
unde rubor, audaces non rubent, &c.  67 Ob gaudium &c.




Mem. 3.]                     Causes of these Symptoms.                           257
cap. 18. abundance of pleasant vapours, which, in sanguine melancholy especially,
break from the heart, 734 and tickle the midriff, because it is transverse and full of
nerves: by which titillation the sense being moved, and arteries distended, or pulled,
the spirits from thence move and possess the sides, veins, countenance, eyes. See
more in Jossius de risu et fletu, Vives 3 de Jinima.      Tears, as Scaliger defines,
proceed from grief and pity, 74 or from the heating of a moist brain, for a dry cannot
weep."
That they see and hear so many phantasms, chimeras, noises, visions, &c. as
Fienus hath discoursed at large in his book of imagination, and 75 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 jejunant, aut noctes ducunt insomnes,
they that much fast, or want sleep, as melancholy or sick men commonly do, see
visions, or such as are weak-sighted, very timorous by nature, mad, distracted, or
earnestly seek.  Sabini quod volunt somniant, as the saying is, they dream of that
they desire.  Like Sarmiento the Spaniard, 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, Jimcenissimam planitiem despicere sibi visus fuit, cedificia magnifica, quamplurimos Pagos, altas Turres, splendida Templa, and brave cities, built like ours in
Europe, not, saith mine 6 author, that there was any such thing, but that he was
vanissinmus et nimis credulus, and would fain have had it so.  Or as 77Lod. Mercatus
proves, by reason of inward vapours, and humours from blood, choler, &c. diversely
mixed, they apprehend and see outwardly, as they suppose, livers images, which
indeed are not. As they that drink wine think all runs round, when it is in their own
brain; so is it with these men, the fault and cause is inward, as Galen affirms, 7 mad
men and such as are near death, quas extra se videre putant Imagines, intra oculos
habent,'tis in their brain, which seems to be before them; the brain as a concave
glass reflects solid bodies.   Senes etiam  decrepiti cerebrum   habent concavum et
aridum,  ut imaginentur se videre (saith 79 Boissardus) que non sunt, old men are too
frequently mistaken and dote in like case: or as he that looketh through a piece of
red glass, judgeth everything he sees to be red; corrupt vapours mounting from the
body to the head, and distilling again from thence to the eyes, when they have
mingled themselves with the watery crystal which receiveth the shadows of things
to be seen, make all things appear of the same colour, which remains in the humour
that overspreads 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, fib. 1.
cap. 16. well quotes, 804 cause a great agitation of spirits, and humours, which wander to and fro in all the creeks of the brain, and cause such apparitions before their
eves.'   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 him91 " O mater obsecro noli me persequi
His furiis, aspectu anguineis, horribilibus,
Ecce ccce me invadunt, in me jam ruunt;"
but Electra told him thus raving in his mad fit, he saw no such sights at all, it was
but his crazed imagination.
82(1 Quiesce, quiesce miser in linteis tuis,
Non cernis etenim quan videre te putas."
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. Jens
cegra laboribus et jejuniis fracta facit eos videre, audire, LSc. And. Osiander beheld
strange visions, and Alexander ab Alexandro both, in their sickness, 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 Fracastorius records of his friend Bap73 Diaphragma titillant, quia transversum et nervo- sunt, res quas extra se videre putant, intra oculos ha.
sum, quia titillatione moto sensu atque arteriis disten- bent.  79 Cap. 10. de Spirit apparitione.  so De
tis, spiritus inde latera, venas, os, oculos occupant. occult. Nat. mirac.  81s O mother! I beseech you
74Ex calefactione humidi cerebri: nam ex sicco lachry- not to persecute me with those horrible-looking furies.
ma} non fluunt.  75 Res mirandas imaginantur: et See I see! they attack, they assault me!" sa2 Peace 
putant se videre quae nee vident, nec audiunt. 76 Laet. peace! unhappy being, for you do not see what you
lib. 13. cap. 2. descript. Indim Occident.  77 Lib. 1. think you see."
ca. 17. cap. de mel.  78 Insani, et qui morti vicini
33                               w2




258                         Causes of these Symptoms.             [Part. 1. Sec. 3.
tista Tirrianus. Weak sight and a vain persuasion withal, may effect as much, and
second causes concurring, as an oar in water makes a refraction, and seems bigger,
bended double, &c. The thickness 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. 83Quod 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, mlake men look as if they were
dead, or with horse-heads, bull's-horns, and such like brutish shapes, the room full
of snakes, adders, dark, light, green, red, of all colours, as you may perceive in Baptista Porta, Alexis, Albertus, and others, glow-worms, fire-drakes, meteors, Ignis
fatuus, which Plinius, lib. 2. cap. 37. calls Castor and Pollux, with many such that
appear in moorish grounds, about church-yards, moist valleys, or where battles have
been fought, the causes of which read in Goclenius, Velouris, Fickius, &c. such fears
are often done, to frighten children with squibs, rotten wood, &c. to make folks look
as if they were dead, 84solito majores, bigger, lesser, fairer, fouler, ut astantes sine
capitibus videantur; aut toti igniti, aut forma dcemonum, accipe pilos canis nigri, 4.c.
saith Albertus; and so Itis ordinary to see strange uncouth sights by catoptrics: who
knows not that if in a dark room, the light be admitted at one only little' hole, and
a paper or glass put upon it, the sun shining, will represent on the opposite wall all
such objects as are illuminated by his rays? with concave and cylinder glasses, 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
Otis nothing but such an horrible image as 85Agrippa 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 represent vain objects
to melancholy men, and such as are ill affected. To these you may add the knavish
impostures of jugglers, exorcists, mass-priests, and mountebanks, of whom Roger
Bacon speaks, &c. de miraculis naturce et artis. cap. 1. 8 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
Gloucesters7 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 them sound what he list. "As the fool
thinketh, so the bell clinketh."  Theophilus in Galen thought he heard music, from
vapours which made his ears sound, &c. Some are deceived by echoes, some by
roaring of waters, or concaves and reverberation of air in the ground, hollow places
and walls. 8"At Cadurcum, in Aquitaine, words and sentences are repeated by a
strange echo to the full, or whatsoever you shall play upon a musical instrument,
more distinctly and louder, than they are spoken at first. Some echoes repeat a thing
spoken seven times, as at Olympus, in Macedonia, as Pliny relates, lib. 36. cap. 15.
S3Seneca. Quod metuunt nimis, nunquam amoveri vocum varietatem in ventre et gutture fingentes, forposse, nec tolli putant.  S4Sanguis upupoe cum melle mant voces hunanas a longe vel prope, prout volunt,
compositus et centaurea, &c. Albertus.  85 Lib. 1. ac si spiritus cumn homine loqueretur, et sonos brutorum
occult. philos. Imperiti homines dtemonum et umbra- fingunt, &c.  87Gloucester cathedral.  s8Tam
rum imagines videre se putant, quum nihil sint aliud, clare et articulate audies repetitum, ut perfectior sit
quam simulachra animma expertia.  s Pythonissce Echo quam ipse dixeris.




Mem. 1.]                   Prognostics of Melancholy.                        259
Some twelve times, as at Charenton, a village near Paris, in France. At Delphos, in
Greece, heretofore was a miraculous echo, and so in many other places. Cardan,
subtil. 1. 18, hath wonderful stories of such as have been deluded by these echoes.
Blancanus the 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. 1. 15, c. 84, mentioneth
a woman, that still supposed she heard the devil call her, and speaking to her, she
was a painter's wife in Milan: and many such illusions and voices, which proceed
most part from a corrupt imagination.
Whence it comes to pass, that they prophesy, speak several languages, talk of
astronomy, and other unknown sciences to them (of which they have been ever
ignorant): 90 I have in brief touched, only this I will here add, that Arculanus, Bodin.
lib. 3, cap. 6, dcemon. and some others, 9 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 93Guianerius, 94Montaltus, Pomponatius of
Padua, and Lemnius lib. 2. cap. 2, refer it wholly to the ill-disposition of the
9 humour, and that out of the authority of Aristotle prob. 30. 1, because such symptoms are cured by purging; and as by the striking of a flint fire is enforced, so by the
vehement motion of spirits, they do elicere voces inauditas, compel strange speeches
to be spoken: another argument he hath from Plato's reminiscentia, which all out
as likely as that which 96Marsilius 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 humours 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 MJelancholy.
PRoGNOSTICS, or signs of things to come, are either good or bad. If this malady
be not hereditary, and taken at the beginning, there is good hope of cure, recens
curationem non habet difficilem, saith Avicenna, 1. 3, Fen. 1, Tract. 4, c. 18. That
which is with laughter, of all others is most secure, gentle, and remiss, Hercules de
Saxonia. 97" If that evacuation of hemorrhoids, or varices, whidh they call the
water between the skin, shall happen to a melancholy man, his misery is ended,"
Hippocrates Jtphor. 6, 11. Galen 1. 6, de morbis vulgar. corn. 8, confirms the same;
and to this aphorism of Hippocrates, all the Arabians, new and old Latins subscribe;
Montaltus c. 25, Hercules de Saxonia, Mercurialis,Vittorius Faventinus, &c. Skenkius,
l. 1, observat. med. c. de Manid, illustrates this aphorism, with an example 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.  Skenkius hath some other instances of women that have been
helped by flowing of their mouths, which before were stopped. That the opening
of the haemorrhoids will do as much for men, all physicians jointly signify, so they
be voluntary, some say, and not by compulsion. All melancholy are better after a
quartan; 98 Jobertus saith, scarce any man hath that ague twice; but whether it free
s9 Blowing of bellows, and knocking of hammers, if 95 Mira vis concitat humores, ardorque vehemens men.
they apply their ear to the cliff.  o0Memb. 1. Sub. tem exagitat, quum, &c.  96 Prafat. lamblici
3. of this partition, cap. 16. in 9. Rhasis.  1 Signa mysteriis.  97 Si melancholicis haemorroides supervedaemonis nulla sunt nisi quod loquantur ea qute ante nerint varices, vel ut quibusdam placet, aqua inter
nesciebant, ut Teutonicurn aut aliud Idioma, &c. cutem, solvitur malum.  98Cap. 10. de quartana.
93Cap. 12. tract. de mel. 93Tract. 15. c. 4. 94Cap 9.




260                          Prognostics of Melancholy.              [Part. 1. Sec. 4.
him from this malady,'tis a question; for many physicians ascribe all long agues
for especial causes, and a quartan ague amongst the rest.  9 Rhasis cont. lib. 1, tract,
9. L" When melancholy gets out at the superficies of the skin, or settles breaking
out in scabs, leprosy, morphew, or is purged by stools, or by the urine, or that the
spleen is enlarged, and those varices appear, the disease is dissolved."  Guianerius,
cap. 5, tract. 15, adds dropsy, jaundice, dysentery, leprosy, as good signs, to these
scabs, morphews, and breaking out, and proves it out of the 6th of Hippocrates'
Aphorisms.
Evil prognostics on the other part.   Inveterata melancholia incurabilis, if it be
inveterate, it is 00 incurable, a common axiom, aut difficultr curabilis as they say
that make the best, hardly cured. This Galen witnesseth, 1. 3, de Zoc. afect. cap.
6,'" be it in whom  it will, or from what cause soever, it is ever long, wayward,
tedious, and hard to be cured, if once it be habituated.  As Lucian said of the gout,
she was 2 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.       3Hildesheim
spicel. 2, de mel. holds it less dangerous if only 4" imagination be hurt, and not
reason, the gentlest is from  blood.  Worse from   choler adust, but the worst of all
from melancholy putrefied.)"  6 Bruel esteems hypochondriacal least dangerous, and
the other two species (opposite to Galen) hardest to be cured.   7The cure is hard
in man, but much more difficult in women.    And both men and women must take
notice of that saying of Montanus consil. 230, pro aJbate Italo, s This malady doth
commonly accompany them to their grave; physicians may ease, and it may lie
hid for a time, but they cannot quite cure it, but it will return again more violent
and sharp than at first, and that upon every small occasion or error:" as in Mercury's weather-beaten statue, that was once all over gilt, the open parts were clean,
yet there was injimbriis aurum, in the chinks a remnant of gold: there will be some
relics of melancholy left in the purest bodies (if once tainted) not so easily to be
rooted out. 9Oftentimes it degenerates into epilepsy, apoplexy, convulsions, and
blindness: by the authority of, Hippocrates and Galen,' all aver, if once it possess
the ventricles of the brain, Frambesarius, and Salust. Salvianus adds, if it get into
the optic nerves, blindness.  Mercurialis, consil. 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, speeches, and gestures,
ridiculous. 12 If it come from a hot cause, they are more furious, and boisterous, and
in conclusion mad.    Calescentem melancholiam scepius sequitur mania.    3 If it heat
and increase, that is the common event, 14per circuitus, aut semper insanit, he is mad
by fits, or altogether.  For as 5 Sennertus contends out of Crato, there is seminarius
ignis in this hifmour, the very seeds of fire.  If it come from  melancholy natural
adust, and in excess, they are often demoniacal, Montanus.
16 Seldom this malady procures death, except (which is the greatest, most grievous
calamity, and the misery of all miseries,) they make away themselves, which is a
frequent thing, and familiar amongst them.'Tis'7 Hippocrates' observation, Galen's
sentence, Etsi mortem timent, tamen plerumque sibi ipsis mortem consciscunt, 1. 3. de
locis affec. cap. 7.  The doom   of all physicians.'Tis 8"Rabbi Moses' Aphorism,
the prognosticon of Avicenna, Rhasis,.Etius, Gordonius, Valescus, Altomarus, Salust.
Salvianus, Capivaccius, Mercatus, Hercules de Saxonia, Piso, Bruel, Fuchsius, all, &c.
9Cum sanguis exit per superficiem et residet melan- plerumque homines comitatur, licet medici levent plecholia per scabiem, morpheam rnigram, vel expurgatur rumque, tamen non tollunt unquam, sed recidet acerper inferiores partes, vel urinam, &c, non erit, &c. bior quam antea minima occasione, aut errore. 9 Peri.
splen magnificatur et varices apparent.  00Q uia jam culum est ne degenereret in Epilepsiam, Apoplexiam,
conversa in naturam.  1 In quocunque sit a qua- Convulsionem, cemcitatem.  O Montal. c. 25. Laurencunque causa Hypocon. prassertim, semper est longa, tins. Nic. Piso.  " Her. de Saxonia, Aristotle; Capimorosa, nec facile curari potest.  2 Regina morborum vaccius.  2 Favent. Humor frigidus sola delirii causa,
et inexorabilis.  3 Omne delirium quod oritur h pau- furoris vero humor calidus.  3 Heurnius calls madcitate cerebri incurabile, Hildesheim, spicel. 2. de mania. ness sobolem melancholie.  14 Alexander 1 1. 1. 18.
4 Si sola imaginatio ledatur, et non ratio.  5 Mala a 15 Lib. 1. part. 2. c. 11.  Montalt. c. 15. Raro mors
sanguine fervente, deterior a bile assata, pessima ab ant nunquam, nisi sibi ipsis inferant.  17 Lib. de
atra bile putrefacta.  6 Difficilior cura ejus quam fit Insan. Fabio Calico Interprete.  18 Nonulli violentas
vitio corporis totius et cerebri.  7 Difficilis curatu in manus sibi inferunt.
viris, multo difficilior in fwminis.  8 Ad interitum




Mem. 1.]                     Prognostics of Melancholy.                          261
19 " Et s"p6 usque ade" mortis formidine vitae  "And so far forth death's terror doth affright,
Percipit infelix odium ilcisque vidende  " He makes away himself, and hates the light
Percpitinfei iumlucsqueidendTo make an end of fear and grief of heart,
Ut sibi consciscat micrenti pectore lethum."  He voluntary dies of feasead grief of heart."
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 violence unto himself, to be freed from his present insufferable pains. So some (saith 20 Fracastorius)
"in fury, but most in despair, sorrow, fear, and out of the anguish and vexation of
their souls, offer violence to themselves: for their life is unhappy and miserable.
They can take no rest in the night, nor sleep, or if they do slumber, fearful dreams
astonish them." In the day-time they are affiighted still by some terrible object, and
torn in pieces with suspicion, fear, sorrow, discontents, cares, shame, anguish, &c.
as so many wild horses, that they cannot be quiet an hour, a minute of time, but
even against their wills they are intent, and still thinking of it, they cannot forget it,
it grinds their souls day and night, they are perpetually tormented, a burden to themselves, 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, 2 being bound in
misery and iron:" they 22 curse their stars with Job, 23( and day of their birth, and
wish for death:" for as Pineda and most interpreters hold, Job was even melancholy
to despair, and almost 24 madness itself; they murmur many times against the world,
friends, allies, all mankind, even against God himself in the bitterness of their passion, 25 vivere nolunt, mori nesciunt live they will not, die they cannot.  And in the
midst of these squalid, ugly, and such irksome days, they seek at last, finding no
comfort, 26 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 mori pulchrum putant (saith 27 Hippocrates) vel quia putant
inde se majoribus malis liberari, to be freed as they wish.  Though many times, as.zEsop's fishes, they leap from the frying-pan into the fire itself, yet they hope to be
eased by this means: and therefore (saith Felix 28 P]aterus) " after many tedious days
at last, either by drowning, hanging, or some such fearful end,' they precipitate or
make away themselves: " many lamentable examples are daily seen amongst us:
alius antefores se laqueo suspendit (as Seneca notes), alius se prcecipitavit d tecto,
ne dominum   stomachantem   audiret, alius ne reduceretur d fugaferrum     redegit in
viscera "4 one hangs himself before his own door,-another throws himself from the
house-top, to avoid his master's anger,-a third, to escape expulsion, plunges a dagger into his heart,"-so many causes there are —     His amor exitio est, furor his —
love, grief, anger, madness, and shame, &c.'Tis a common calamity, 29 a fatal end
to this disease, they are condemned to a violent death, by a jury of physicians, furiously disposed, 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, 30 so unspeakable and continuate.  One day of grief is an hundred years, as Cardan observes:'Tis carnificina hominum, angor animi, as well saith
Areteus, a plague of the soul, the cramp and convulsion of the soul, an epitome of
hell; and if there be a hell upon earth, it is to be found in a melancholy man's
heart.
"For that deep torture may be call'd an hell,
When more is felt, than one hath power to tell."
Yea, that which scoffing Lucian said of the gout in jest, I may truly affirm of melancholy in earnest.
s1Lucret. 1. 3.  20 Lib. 2. de intell. saspe mortem sibi Horat. 1... 5.  Lib. de insania. Sicsic juvat
consciscunt ob timorem et tristitiam tasdio vita affecti ire per umbras.  28Cap. 3. de mentis alienat. maesti
ob filrorem et desperationem. Est enim infera, &c. degunt, dum tandem mortem quam timent, suspendio
Ergo sic perpetuo afflictati vitam oderunt, se prmecipi- aut submersione, aut aliqua alia vi, ut multa tristia
tant, his malis carituri aut interficiunt se, aut tale quid exempla vidimus.  29 Arculanus in 9. Rhasis, c. 16.
committunt.    21 Psal. cvii. 10.  22Job xxxiii. cavendum ne ex alto se praecipitent aut alias lasdant.
23 Job vi. 8.  24 Vi doloris et tristitiae ad insaniam  0 0O omnium opinionibus incogitabile malum. Lucian.
pen6 redactus.   25 Seneca.   26 In salutis sue Mortesque mille, mille dum vivit neces gerit, peritque
desperatione proponunt sibi mortis desiderium, Oct. Heinsius Austriaco.




262                            Prognostics of Melancholy.                 [Part. 1. Sec. 4.
31 " O triste nomen! o diis odibile
Melancholia lacrymosa, Cocyti filia,          "O sad and odious name! a name so fell,
Tu Tartari specubus opacis edita               Is this of melancholy, brat of hell.
Erinnys, utero quam Megara suo tulit,          There born in hellish darkness doth it dwell,
Et ab uberibus aluit, cuique parvulae          The Furies brought it up, Megara's teat,
Amarulentum in os lac Alecto dedit,            Alecto gave it bitter milk to eat.
Omnes abominabilem te daemones                 And all conspir'd a bane to mortal men,
Produxere in lucem, exitio mortaliurn.  Et paulo To bring this devil out of that black den.
Non Jupiter ferit tale telum fulminis,   post. Jupiter's thunderbolt, not storm at sea,
Non ulla sic procella sievit sequoris,         Nor whirl-wind doth our hearts so much dismay,
Non impetuosi tanta vis est turbinis.          What? am I bit by that fierce Cerberus?
An asperos sustineo morsus Cerberi?           Or stung by 2 serpent so pestiferous?
Num virus EchidnEe membra mea depascitur?      Or put on shirt that's dipt in Nessus' blood?
Aut tunica sanie tincta Nessi sanguinis?      My pain's past cure; physic can do no good."
Illacrymabile et immedicabile malum-hoc."
No torture of body like unto it, Siculi non invcnere tyranni manus tormentum, no
strappadoes, hot irons, Phalaris' bulls,
33 " Nec ira defim tantum, nec tela, nec hostis,  "Jove's wrath, nor devils can
Quantum sola noces animis illapsa."             Do so much harm to th' soul of man."
All fears, griefs, suspicions, discontents, imbonites, 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 34Ammianus applied to his distressed Palladius. I say of our melancholy man, he is the cream of human adversity, the 35 quintessence, and upshot; all other diseases whatsoever, are but fleabitings to melancholy in extent:'Tis the pith of them       all, 36Hospitium  est calamitatis; quid verbis opus est?     -
".Quamcunque mialam rem qu zeris, illic, reperies: r " What need more words?'tis calamities inn,
uamcunque malam rem qurs, illc reperes:"  here seek for any mischief,'tis within;"
and a melancholy man is that true Prometheus, which is bound to Caucasus; the
true Titius, whose bowels are still by a vulture devoured (as poets feign) for so doth
37 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, anything for future health: so sweet, so dear,
so precious above     11 other things in this world is life:'tis that we chiefly desire,
long life and happy days, 3 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 39he abhors, he alone; so intolerable are his pains;
some make a question, gra'viores morbi corporis an animi, whether the diseases of
the body or mind be more grievous, but there is no comparison, no doubt to be made
of it, nmult enim scevior longeque est atrocior animi, quam     corporis cruciatus (Lem.
1. Jl. c. 12.) the diseases of the mind are far more grievous. — Totum hic pro vulnere
corpus, body and soul is mlsafected here, but the soul especially.      So Cardan testifies
de rerum var. lib. 8. 40. 4~Maximus Tyrius a Platonist, and Plutarch, have made
just volumes to prove it. 4"Dies adimit cegritudinem          hominibus, in other diseases
there is some hope likely, but these unhappy men are born to misery, past all hope
of recovery, incurably sick, the longer they live the worse they are, and death alone
must ease them.
Another doubt is made by some philosophers, whether it be lawful for a man in
such extremity of pain and grief, to make away himself: and how these men that
so do are to be censured. The Platonists approve of it, that it is lawful in such
cases, and upon a necessity; Plotinus 1. de beatitud. c. 7. and Socrates himself defends it, in Plato's Phaedon, "if any man labour of an incurable disease, he may
despatch himself, if it be to his good." Epicurus and his followers, the cynics and
stoics in general affirm it, Epictetus and 42 Seneca amongst the rest, quamcunque veram
esse viam ad libertatem, any way is allowable that leads to liberty, 4         let us give
God thanks, that no man is compelled to live against his will;" 44quid ad         hominem
s1 Regina morborum cui famulantur omnes et obedi- 2. Libello, an graviores passiones, &c.  41 Ter.
unt. Cardan.       2 Eheu quis intus Scorpio, &c. 42 Patet exitus; si pugnare non vultis, licet fugere; quis
Seneca Act. 4. Here. O Et.     33Silius Italicus. vos tenet invitos? De provid. cap. 8.  43Agamus
94 Lib. 29.     5 Hic omnis imbonitas et insuavitas Deo gratias, quod nemo invitus in vita teneri potest.
consistit, ut Tertulliani verbis utar, orat. ad. martyr. 44 Epist. 26. Seneca et de sacra. 2. cap. 15. et Epist.
s6Plautus.  S7 Vit. Herculis.  a Persius.  O9Quid 70. et 12.
est miserius in vita, quam velle mori? Seneca. 40 Tom.




Meim. 1.]                 Prognostics of Mlelancholy.                    263
claustrca carcer, custodia? liberum ostium habet, death is always ready and at hand.
Vides ilium prcecipitem locumn, illud ifumen, dost thou see that steep place, that river,
that pit, that tree, there's liberty at hand, ejfugia servitutis et doloris sunt, as that
Laconian lad cast himself headlong (non seraviam aiebat puer) to be freed of his
misery: every vein in thy body, if these be nimis op2erosi exitus, will set thee free,
quid tua' refert finem facias an acciplis? there's no necessity for a man to live in
misery. Malum est necessitati vivere; sed in necessitate vivere, necessitas nulla est.
Ignavus qui sine causa moritur, et stultus qui cum dolore vivit, Idem epi. 58. Wherefore hath our mother the earth brought out poisons, saith 45Pliny, in so great a
quantity, but that men in distress might make away themselves? which kings of old
had ever in a readiness, ad incerta fortunce vnenum sub custode promptumn, Livy
writes, and executioners always at hand. Speusippes being sick was met by Diogenes, and carried on his slaves' shoulders, he made his moan to the philosopher;
but I pity thee not, quoth Diogenes, qui cum talis vivere sustines, thou mayst be
freed when thou wilt, meaning by death. 46 Seneca therefore commends Cato, Dido,
and Lucretia, for their generous courage in so doing, and others that voluntarily die,
to avoid a greater mischief, to free themselves from misery, to save their honour, or
vindicate their good name, as Cleopatra did, as Sophonisba, Syphax's wife did, Hannibal did, as Junius Brutus, as Vibius Virus, and those Campanian senators in Livy
(Dec. 3. lib. 6.) to escape the Roman tyranny, that poisoned themselves. Themistocles drank bull's blood, rather than he would fight against his country, and Demosthenes chose father to drink poison, Publits Crassi fius, CQnsorius 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 pepperere mannu, -c. 47Rhasis in the Maccabees is magnified for it, Samson's death approved. So did Saul and Jonas sin, and many worthy men and women,
quorum memoria celebratur in Ecclesia, saith 4 Leminchus, for killing themselves to
save their chastity and honour, when Rome was taken, as Austin instances, I. 1. de
Civit. Dei, cap. 16. Jerom vindicateth the same in Ionam et Jmbrose, 1. 3. de virginitate commendeth Pelagia for so doing.  Eusebius, lib. 8. cap. 15. admires a
Roman matron for the same fact to save herself from the lust of Maxentius the
Tyrant. Adelhelmus, abbot o} Malmesbury, calls them Beatas virgines quce sic, &c.
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, vitamque produceret ad augendos dolores, sine spe salutis, was resolved voluntarily by
famine to despatch himself to be rid of his pain; and when as Agrippa, and the rest
of his weeping friends earnestly besought him, osculantes obsecrarent ne id quod
natura cogeret, ipse acceleraret, not to offer violence to himself, " with a settled
resolution he desired again they would approve of his good intent, and not seek to
dehort him from it:" and so constantly died, precesque eorum taciturna sua obstinatione depressit. Even so did Corellius Rufus, another grave senator, by the relation
of Plinius Secundus, epist. lib. 1. epist. 12. famish himself to death; pedibus correptus
cum incredibiles cruciatus et indignissima tormenta pateretur, d cibis omnino. abstinuit;49 neither he nor Hispilla his wife could divert him, but destinatus mori obstinate
magis, &c. die he would, and die he did. So did Lycurgus, Aristotle, Zeno, Chrysippus, Empedocles, with myriads, &c. In wars for a man to run rashly upon
imminent danger, and present death, is accounted valour and magnanimity, ~~ to be
the cause of his own, and many a thousand's ruin besides, to commit wilful murder
in a manner, of himself and others, is a glorious thing, and he shall be crowned for
it. The s Massegatma in former times, 2 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, antevertebantfatum
suum, priusquam manci forent, aut imbecillitas accederet, papavere vel cicuta, with
poppy or hemlock they prevented death. Sir Thomas More irn his Utopia commends
45 Lib. 2. cap. 83. Terra mater nostri miserta. tional tortures, he abstained from food altogether."
46 Epist. 24. 71. 22.  47 Mac. 14. 42.  48 Vindi- 50 As amongst Turks and others.  1 Bohemus de
catio Apoc. lib.  49 Finding that he would be des- moribus gent.  52/Elian. lib. 4. cap. 1. omnes 70.
tined to endure excruciating pain of the feet, and addi- annum egressos interficiunt.




264                            Prognostics of Melancholy.                 [Part. 1. Sect. 4.
voluntary death, if he be sibi aut aliis molestus, troublesome to himself or others,
(534 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."
54 And jtis the same tenet which Laertius relates of Zeno, of old, Juste sapiens sibi
mortem consciscit, si in acerbis doloribus versetur, membrorum mutilatione aut morbis
(egre curandis, and which Plato 9. de legibus approves, if old age, poverty, ignominy, &c. oppress, and which Fabius expresseth in effect. (Praefat. 7. Institut.)
JVemo nisi sud culpd dii dolet.     It is an ordinary thing in China, (saith Mat. Riccius
the jesuit,) 55C if they be in despair of better fortunes, 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. Dei, 1. 1. c. 29. defends a violent
death, so that it be undertaken in a good cause, nemo sic mortuus, qui non fuerat
aliquando moriturus; quid autem interest, quo mortis genere vita istafiniatur, quando
ille cuifinitur, iterum mori non cogitur? yc. 56 no man so voluntarily dies, but volens
nolens, he must die at last, and our life is subject to innumerable casualties, who
knows when they may happen, utrum          satius est unam   perpeti moriendo, an omnes
timere vivendo, 57 rather suffer one, than fear all.  " Death is better than a bitter life,"
Eccl. xxx. 17. 5 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,
69(" Jamque vale Soli cum diceret Ambrociotes,
In Stygios fertur desiluisse lacus,
Morte nihil dignum passus: sed forte Platonis
Divini eximum de nece legit opus."
6 Calenus and his Indians hated of old to die a natural death: the Circumcellians
and Donatists, loathing life, compelled others to make them away, with many such:
e' but these are false and pagan positions, profane stoical paradoxes, wicked examiles, it boots not what heathen philosophers determine in this kind, they are impious,
abominable, and upon a wrong ground. " No evil is to be done that good may come
of it;" reclamat Christus, reclamat Scriptura, God, and all good men are 62 against
it: He that stabs another, can kill his body; but he that stabs himself, kills his own
soul.   63 Male 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
said) doth ill, because he doth but prolong his miseries. But Lactantius 1. 6. c. 7.
de vero cultu, calls it a detestable opinion, and fully confutes it, lib. 3. de sap. cap.
18. and S. Austin. ep. 52. ad Macedonium, cap. 61. ad Dulcitium       Tribunum: so doth
Hierom to Marcella of Blesilla's death, JNon recipio tales animas, Sc., he calls such
men martyres stultce Philosophice: so doth Cyprian de duplici martyrio; Si qui sic
moriantur, aut infirmitas, aut ambitio, aut dementia cogit eos; Itis mere madness so
to do, 4furore est ne moriare mori.        To this effect writes Arist. 3. Ethic. Lipsius
Manuduc. ad Stoicam      Philosophicem    lib. 3. dissertat. 23. but it needs no confutation. This only let me add, that in some cases, those 65hard censures of such as
offer violence to their own persons, or in some desperate fit to others, which sometimes they do, by stabbing, slashing, &c. 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
63Lib. 2. Prasertim quum tormentum ei vita sit, semel moriendo, nullum deinceps formidare.  59"And
bona spe fretus, acerba vita velut a carcere se eximat, now when Ambrociotes was bidding farewell to the
vel.ab aliis eximi sua voluntate patiatur.  54 Nam  light of day, and about to cast himself into the Stygian
quis amphoram exsiccans fecenm exorberet (Seneca pool, although he had not been guilty of any crime that
epist. 58.) quis in pienas et risum viveret? stulti est merited death: but, perhaps, he had read that divine
manere in vita cum sit miser.  5Expedit. ad Sinas work of Plato upon Death."  6oCurtius 1- 16.
1. 1. c. 9. Vel bonorum desperatione, vel malorum per- 1 Laqueus praecisus, cont. 1. 1. 5. quidam naufragio
pessione fracti et fagitati, vel manus violentas sibi in- facto, amissis tribus liberis, et uxore, suspendit se;
ferunt vel ut inimnicis suis egre faciant, &c.  5" " No praecidit illi quidam ex pretereuntibus laqueum: A lione ever died in this way, who would not have died berato reus fit maleficii. Seneca.  62See Lipsius
some time or other; but what does it signify how life Manuduc. ad Stoicam philosophiam lib. 3. dissert. 22.
itself may be ended, since he who comes to the end is D. Kings 14. Lect. on Jonas. D. Abbot's 6 Lect. on the
not obliged to die a second time?"  57 So did An- same prophet.  63 Plautus.  64 Martial.  05As
thony, Galba, Vitellius, Otho, Aristotle himself, &c. to be buried out of Christian burial with a stake. Idem.
Ajax in despair; Cleopatra to save her honour. 58 In- Plato 9. de legibus, vult separatim sepeliri, qui sibi ip.
crtius deligitur diu vivere quam in timore tot morborum  sis mortem consciscunt, &c. lose their goods, &c.




Mem. 1.]                    Prognostics of Melancholy.                         265
extremity, they know not what they do, deprived of reason, judgment, all, 6as a
ship that is void of a pilot, must needs impinge upon the next rock or sands, and
suffer shipwreck.  67P. Forestus hath a story of two melancholy brethren, that made
away themselves, 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
68 revoked, and they were solemnly interred, as Saul was by David, 2 Sam. ii. 4. and
Seneca well adviseth, Irascere interfectori, sed miserere interfecti; be justly offended
with him as he was a murderer, but pity him now as a dead man. Thus of their
goods and bodies we can dispose; but what shall become of their souls, God alone
can tell; his mercy may come inter pontem    et fontem, inter gladium  et jugulum,
betwixt the bridge and the brook, the knife and the throat.  Quod cuiquam contigit,
quivis potest: Who knows how he may be tempted? It is his case, it may be thine:
9 Quee sua sors iodie est, eras fore vestra potest.  We ought not to be so rash and
rigorous in our censures, as some are; charity will judge and hope the best: God
be merciful unto us all.
66 Navis destituta nauclero, in terribilem aliquem tus sit assiduis malis; summam inftelicitatem suam in
scopulum impingit.  67 Observat.  6s Seneca hoc removit, quod existimabat licere misero mori,
tract. 1. 1. 8. c. 4. Lex, Homicida in se insepultus abji- 69 Buchanan. Eleg. lib.
ciatur, contradicitur; Eo quod afferre sibi manus coacx




(266)
THE
SYNOPSIS OF THE SECOND PARTITION.'Memb.
1. From the devil, magicians, witches, &c., by charms,
Unlawful     spells, incantations, images, &c.
means           Quest. 1. Whether they can cure this, or other such
forbidden,        like diseases?
Quest. 2. Whether, if they can so cure, it be lawful
rSect. 1.                     to seek to them for help 
General'2. Immediately from  God, a Jove principium, by
to all,        or        prayer, &c.
which                 1 3. Quest. 1. Whether saints and their relics can help
contains                 this infirmity 1
Quest 2. Whether it be lawful in this case to sue to
them for aid.
Cure of                  Lawful                Subsect.
melancholy               means,          r     1. Physician, in whom is required science,
is either                which are  4. Medi-     confidence, honesty, &c.
ately by   2. Patient, in whom   is required obediNature        ence, constancy, willingness, patience, conor                 which        fidence, bounty, &c., not to practise on
concerns      himself.
and        3. Physic,   Dietetical T
works by      which    \ Pharmaceutical Z
consists of [Chirurgical LI
Particular to the three distinct species, E2 
Such meats as are easy of digestion, well-dressed, hot,
sod, &c., young, moist, of good nourishment, &c.
Bread of pure wheat, well-baked.
Matter     Water clear from the fountain.
and qua-   Wine and drink not too strong, &c.
lity.                (Mountain birds, partridge, pheasant, quails,
1. Subs.   Flesh'     &c.
kHen, capon, mutton, veal, kid, rabbit, &c.
Diet rec-              Fish       That live in gravelly waters, as pike, perch,
tified.                     l       trout, sea-fish, solid, white, &c.
1. Memb.       or    I Herbs      Borage, bugloss, balm, succory, endive, violets,
in broth, not raw, &c.
Fruits    r Raisins of the sun, apples corrected for wind,
1Y Sect. 2.                         and roots. i  oranges, &c., parsnips, potatoes, &c.
Dietetical,                   n-    At seasonable and unusual times of repast, in good order,
which con-.ituan-     not before the first be concocted, sparing, not overmuch
sists in re-                y.     L  of one dish.
forming       2. Rectification of retention and evacuation, as costiveness, venery, bleeding at nose,
those six       months stopped, baths, &c.
non-natural   3. Air recti- (Naturally in the choice and site of our country, dwelling-place, to
things, as in  fied, with a  I  be hot and moist, light, wholesome, pleasant, &c.
digression of i Artificially, by often change of air, avoiding winds, fogs, tempests,
the air      t  opening windows, perfumes, &c.'Of body and mind, but moderate, as hawking, hunting, riding,
shooting, bowling, fishing, fowling, walking in fair fields, galleries,
4. Exercise.   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 terrible dreams, &c.
6. Rectification of passions and perturbations of the mind. 




Synopsis of the Second Partition.                           267
r Subsect.
From       I 1. By using all good means of help, confessing to a friend, &c.
himself     j  Avoiding all occasions of his infirmity.
L  Not giving way to passions, but resisting to his utmost.
nlemb. 6.                 2. By fair and foul means, counsel, comfort, good persuasion, witty
Passions                       devices, fictions, and, if it be possible, to satisfy his mind.
and pertur-       or     13. Music of all sorts aptly applied.
bations of               14. Mirth and merry company.
the mind
rectified.                             rMemb.
1. General discontents and grievances satisfied.
2. Particular discontents, as deformity of body, sickfrom his    Sect. 3.           ness, baseness of birth, &c.
friends.    A consola-    3. Poverty and want, such    calamities and  advertory digres-       sities.
sion, con-    4. Against servitude, loss of liberty, imprisonment,
taining re-        banishment, &c.
medies to all  5. Against vain fears, sorrows for death of friends, or
discontents        otherwise.
and passions  6. Against envy, livor, hatred, malice, emulation,
of the mind.       ambition, and self-love, &c.
7. Against repulses, abuses, injuries, contempts, dis.
graces, contumelies, slanders, and scoffs, &c.
8. Against all other grievous and ordinary symptoms
of this disease of melancholy.
To the heart; borage, bugloss, scorzonera, &c.
r  r Simples                To the head; balm, hops, nenuphar, &c.
| 0i >|altering   fHerbs.      Liver; eupatory, artemisia, &c.
}     CD melan-    3. Subs.    Stomach; wormwood, centaury, pennyroyal.
~,   f |  choly,               Spleen; ceterache, ash, tamarisk.
| with a di-               To purify the blood; endive, succory, &c.
I    > j  gression             Against wind; origan, fennel, aniseed, &c.
o exosic   4. Precious stones; as smaragdes, chelidonies, &c. Minerals;
2. Subs.         as gold, &c.
Wines; as of hellebore, bugloss, tafluid      marisk, &c.
l  l  f lu   Syrups of borage, bugloss, hops, epithyme, endive, succory, &c.
>^r     ~.    co-         buls or 
Sect. 4. Phy                                           Conserves of violets, maidenhair, borage,
Pharmaceu- I                             I   con-       bugloss, roses, &c.
tics, or Phy-         l:                    sisting.  Confections; treacle, mithridate, eclegsic which        < |or             v     l| L mes or linctures.
cureth with'                   I 
medicines,    or                                      D iambra, dianthos.
with a di-            Comn-              or           Diamargaritum calidum.
gression of           pounds                    hot   Diamoscum dulce.
this kind of          altering                       | Electuarium de gemmis.
physic, is            melan-          solid, as       Latificans Galeni et Rhasis
either                choly,          those     or
Memb. 1.              with a di-      aroma-         r fDiamargaritum frigidum.
Subsect. 1.           gression        tical     cold  Diarrhodon abbatis.
of com-        confec-         Diacorolli, diacodium with their tables.
pounds.     or tions.
|   1. Subs.             L Condites of all sorts, &c.
t  Oils of camomile, violets, roses, &c.
Out-    Ointments, alablastritum, populeum, &c.
wardly   Liniments, plasters, cerotes, cataplasms, fronials,
nused, as   fomentations, epithymes, sacks, bags, odoraPurging a                 [   ments, posies, &c.
Particular to the three distinct species,.2 -Ro




268                      Synopsis of the Second Partition.
1. ubs.   i Asrabecca, laurel, white hellebore, scilla, or sea-onion,
Upward,
as vomits.    antimony, tobacco.'Simples    as vomits.
purging        O       More gentle; as senna, epithyme, polipody, mirobalanes,
melan-                  fumitory, &c.
choly.     Downward.      Stronger; aloes, lapis Armenus, lapis lazuli, black hellebore.
2. Subs.
Medicines. b
Medicines                                    [Liquid, as potions, juleps, syrups, wine of
melan-                              Mouth!  hellebore, bugloss, &c.
choly, are  I                                   <! ~Solid, as lapis Armenus, and lazuli, pills
either!       or                j               of Indea, pills of fumitory, &c.
either           or
UMemb~. 2.     Superior              o  Electuaries, diasena, confection of hamech,
Sparts       or           hierologladium, &c.
partsl  o r    Not swallowed, as gargarisms, masticatories,
3. Subs.                          &c.
Con-           or'pounds                Nostrils, sneezing powders, odoraments, perfumes, &c.
purging
melan-     Inferior parts, as clysters strong and weak, and suppositories of Casticholy.       lian soap, honey boiled, &c.
[Phlebotomy, to all parts almost, and all the distinct species.
With knife, horseleeches.
II Chirurgical physic,  Cupping-glasses.
which consists of Memb. 3. Cauteries, and searing with hot irons, boring.
Dropax and sinapismus.
Issues to several parts, and upon several occasions.
f 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 the mind, and
perturbations to be avoided.
2. Blood-letting, if there be need, or that the blood be corrupt, in the arm, forehead, &c., or with cupping-glasses.'Preparatives; as syrup of borage, bugloss, epithyme, hops, with
their distilled waters, &c.
2   Sect. 5.
Cure of      3. Prepara-   Purgers; as Montanus, and Matthiolus helleborismus, Quercetanus,
head-melan-    tives and     syrup of hellebore, extract of hellebore, pulvis Hali, antimony
choly.          purgers.     prepared, Rulandi aqua mirabilis; which are used, if gentler
Memb. 1.                     medicines will not take place, with Arnoldus, vinum buglossaturn, senna, cassia, mirobalanes, aurunt potabile, or before
Hamech, Pil. Indae, Hiera. Pil. de lap. Armeno, lazuli.
TCardan's nettles, frictions, clysters, suppositories, sneezings, masticatories, nasals, cupping-glasses.
4. Averters.  To open the hemorrhoids with horseleeches, to apply horseleeches to the forehead without scarification, to the shoulders,
thighs.
Issues, boring, cauteries, hot irons in the suture of the crown.
A cup of wine or strong drink.
5. Cordials,  Bezars stone, amber, spice.
resolvers,  Conserves of borage, bugloss, roses, fumitory.
I.    Confection of alchermes.
Eilectuarium Ietificans Galeni et Rhasis,,4c.
L  Diamargaritum frig. diaboraginatum,,4c.




Synopsis of the Second Partition.                         269
(Odoraments of roses, violets.
Irrigations of the head, with the 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, ramsheads, &c.
Poppy, nymphea, lettuce, roses, purs/[Simples  X  lane, henbane, mandrake, nightshade, opium, &c.
Inwardly  g    or     (Liquid, as syrups of poppy, verbasco,
3 taken,                    violets, roses.
6. CorCorn-            Solid, as requies  Nicholai, Phi6Correctors                   pounds.      loniurn, Romanum, Laudanum
of accidents,                              Paracesi.
Las,
o:I   or      Oil of nymphea, poppy, violets, roses, mandrake,
S   or~       nutmegs.
Odoraments of vinegar, rose-water, opium.
vl            {Frontals of rose-cake, rose-vinegar, nutmeg.
1, Ointments, alablastritum, unguentum populeum,
Outward-        simple or mixed with opium.
ly used, as Irrigations of the head, feet, sponges, music, murly usd, as  mur 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, cabbage,
venison, meats heavy of digestion, use balm, hart's-tongue, &c.
Against ruddiness and blushing, inward and outward remedies.
2   2. Memb. (Diet, preparatives, purges, averters, cordials, correctors, as before.
Cure of me-   I Phlebotomy in this kind more necessary, and more frequent.
lancholy over  To correct and cleanse the blood with fumitory, senna, succory, dandelion,
the body.. endive, &c.
r  Subsect.
Phlebotomy, if need require.
Diet, preparatives, averters, cordials, purgers, as before, saving that they must not be
so vehement.
Use of pennyroyal, wormwood, centaury sod, which alone hath cured many.
To provoke urine with aniseed, daucus, asarum, &c., and stools, if need be, by clysters
and suppositories.
To respect the spleen, stomach, liver, hypochondries.
To use treacle now and then in winter.
To vomit after meals sometimes, if it be inveterate.
R     Cure                                     fGalanga, gentian, enula, angelica, calamus
of hypo-                              Roots,      aromaticus, zedoary, china, condite ginchondria-.                                   [ rrger, &c.
windy                             |            Pennyroyal, rue, calamint, bay leaves, and
melan-                                Herbs,  J   berries, scordium, bethany, lavender, camomchly.CD a"               {                       mile, centaury, wormwood, cummin, broom,
l3. Memb.                                         orange pills.
Inwardl   or fSpic,   Saffron, cinnamon, mace, nutmeg, pepper,
Inwtakenrdly     pce       musk, zedoary with wine, &c.
Seeds,     Aniseed, fennel-seed, ammi, cary, cummin,
1' eeds 1  nettle, bays, parsley, grana, paradisi.
r  f Dianisum, diagalanga, diaciminum, diacalaminthes, elec2. To ex                  j  tuarium de baccis lauri, benedicts laxativa, &c. pulvis
e. io ex-d.                  carminativus, and pulvis descrip. Antidotario Florenp.  tino, aromaticum, rosatum, Mithridate.
Outwardly used, as cupping-glasses to the hypochondries without scarification, oil of camomile, rue, aniseed, their decoctions, &c.
x2




(270)
THE SECOND PARTITION.
THE CURE OF MELANCHOLY.
THE FIRST SECTION, MEMBER, SUBSECTION.
Unlawful Cures rejected.
TNVETERATE Melancholy, howsoever it may seem to be a continuate, inexorai ble 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 2author, "it may be mitigated and much
eased.".Nil desperandum. It may be hard to cure, but not impossible for him that
is most grievously affected, if he 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 fiequent, 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, cabilistical 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, 1. 3. pract. med. cap. 28. Caelius
lib. 16. c. 16. Delrio Tom. 3. Wierus lib. 2. de prestig. deem. 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 all with Pomponatius of
Padua to natural causes and humours. Of the other opinion are Bodinus Dcemonamantiac, lib. 3, cap. 2. Arnoldus, Marcellus Empyricus, I. Pistorius, Paracelsus Jlpodix.
Magic. Agrippa lib. 2. de occult. Philos. cap. 36. 69. 71. 72. et 1. 3, c. 23, et 10. Marcilius Ficinus de vit. ccelit. compar. cap. 13. 15. 18. 21. Sc. Galeottus de promiscua
doct. cap. 24. Jovianus Pontanus Tom. 2. Plin. lib. 28, c. 2. Strabo, lib. 15. Geog.
Leo Suavius: Goclenius de ung. armar. Oswoldus Crollius, Ernestus Burgravius,
Dr. Flud, &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, show their absent faces in a glass, make serpents lie still, stanch blood,
salve gouts, epilepsies, biting of mad dogs, tooth-ache, 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 4China maintain still (as
TConsil. 235. pro Abbate Italo.   Consil. 23. aut ad 40. annos possent producere vitam, cur non ad cencurabitur, aut certe minus afficietur, si volet.  sVide tum? si ad centum, cur non ad mille?  4Hist. Chi.
Renatum Morey Animad. in scholam Salernit, c. 38. si nensum.




Mem. 1.]                              Patient.                                  271
Tragaltius writes) that they can do by their extraordinary skill in physic, and some
of our modern chemists by their strange limbecks, by their spells, philosopher's
stones and charms. 5" 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 without 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 subscribes 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 6agentes cum patientibus, colligere semina rerum, eaque materice applicare, as Austin infers de Civ. Dei et de Trinit. lib. 3. cap. 7. et 8. they can work stupendous and admirable conclusions; we see the effects only, but not the causes of
them.   Nothing so familiar as to hear of such cures.    Sorcerers are too common;
cunning men, wizards, and white-witches, as they call them, in every village, which
if they be sought unto, will help almost all infirmities of body and mind, Servatores
in Latin, and they have commonly St. Catherine's wheel printed in the roof of their
mouth, or in some other part about them, resistunt incantatorum prcestigiis, ('Boissardus writes) morbos a sagis motos propulsant,'c., that to doubt of it any longer,
8 or not to believe, were to run into that other sceptical extreme of incredulity,"
saith Taurellus. Leo Sauvius in his comment upon Paracelsus seems to make it an
art, which ought to be approved; Pistorius and others stiffly maintain the use of
charms, words, characters, &c. Jirs vera est, sed pauci artifices reperiuntur; the art
is true, but there be but a few that have skill in it. Marcellius Donatus lib. 2. de hist.
mir. cap. 1. proves out of Josephus' eight books of antiquities, that 9 " Solomon so
cured all the diseases of the mind by spells, charms, and drove away devils, and that
Eleazer did as much before Vespasian."      Langius in his med. epist. holds Jupiter
Mienecrates, that did so many stupendous cures in his time, to have used this art,
and that he was no other than a magician.      Many famous cures are daily done in
this kind, the devil is an expert physician, as Godelman calls him, lib. 1. cap. 18.
and God permits oftentimes these witches and magicians to produce such effects,
as Lavater cap. 3. lib. 8. part. 3. cap. 1. Polid. Virg. lib. 1. de prodigiis, Delrio and
others admit. Such cures may be done, and as Paracels. Tom. 4. de morb. ament. stiffly
maintains, ~they cannot otherwise be cured but by spells, seals, and spiritual
physic." "Arnoldus, lib. de sigillis, sets down the making of them, so doth Rulandus
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 Jlcheronta movebunt. 12 It matters not,"
saith Paracelsus, "whether it be God or the devil, angels, or unclean spirits cure
him, so that he be eased."  If a man fall into a ditch, as he prosecutes it, what mat.
ter is it whether a friend or an enemy help him out? and if I be troubled with such
a malady, what care I whether the devil himself, or any of his ministers by God's
permission, redeem me? He calls a "magician, 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,
14 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, 1 they must be cured by incantation. Constantinus lib. 4. approves of such
remedies: Bartolus the lawyer, Peter lErodius rcrum Judic. lib. 3. tit. 7. Salicetus
Godefridus, with others of that sect, allow of them; modb sint ad sanitatem quce a
sAlii dubitant an dremon possit morbos curare quos zar.  1 Spirituales morbi spiritualiter curari debent.
non fecit, alii negant, sed quotidiana experientia con- 1 Sigillum ex auro peculiari ad Melancholiam, &c.
firmat, magos magno multorum stupore morbos curare, 12Lib. 1. de occult. Philos. nihil refert an Deus an Diasingulas corporis parte citra impedimentum permeare, holus, angeli an immnndi spiritus aegro opem ferant,
et mediis nobis ignotis curare.  6Agentia cum morbus curetur.  13 Magus minister et Vicarius Dei.
patientibus conjugunt.  7 Cap. 11. de Servat.  SHec 14 Utere forti imaginatione et experieris effectum, dicant
alii rident, sed vereor ne dum nolumus esse creduli, in adversum quicquid volunt Theologi.  15Idem
vitium non effugiamus incredulitatis.  9Refert Solo- Plinius contendit quosdam esse morbos qui incanta.
monem mentis morbos curasse, et drmones abegisse tionibus solum curentur.
ipsos carminibus, quod et coram Vespasiano fecit Elea



r72                             Cure of Melancholy.                  [Part. 2. Sec. 1,
magisfiunt, secus non, so they be for the parties good, or not at all. But these men
are confuted by Remigius, Bodinus, deem. lib. 3. cap 2. Godelmanus lib. 1. cap. 8,
Wierus, Delrio lib. 6. qucest. 2. Tom. 3. mag. inquis. Erastus de Lamiis; all our
16 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 endure a little misery in this life, than
to hazard their souls5 health for ever, and as Delrio counselleth, 17 " much better die,
than be so cured."   Some take upon them to expel devils by natural remedies, and
magical exorcisms, which they seem to approve out of the practice of the primitive
church, as that above cited of Josephus, Eleazer, Iraeneus, 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 8 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, part. 3. cap. 8. what exorcisms they prescribe, besides those ordinary means of 19 fire suffumigations, lights,
cutting the air with swords," cap. 57. herbs, odours: of which Tostatus treats, 2. Reg.
cap. 16. qucest 43, you shall find many vain and frivolous superstitious forms of
exorcisms among them, not to be tolerated, or endured.
MEMB. II.
Lawful Cures,firstfrom 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, 20by virtue of stones, herbs, plants, meats, &c. 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 21" 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 22 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
ZEsop, that when his cart was stalled, lay flat on his back, and cried aloud help Hercules, but that was to little purpose, except as his friend advised him, rotis tute ipse
annitaris, he whipped his horses withal, and put his shoulder to the wheel. God
works by means, as Christ cured the blind man with clay and spittle:       Orandum
est ut sit mens sana in corpore sano.'    As we must pray for health of body and
mind, so we must use our utmost endeavours to preserve and continue it. Some
kind of devils are not cast out but by fasting and prayer, and both necessarily required, not one without the other. For all the physic we can use, art, excellent
industry, is to no purpose without calling upon God, nil juvat immensos Cratero
promittere montes: it is in vain to seek for help, run, ride, except God bless us.
23 n   "non S icul dapes             24Non domus et fundus, non atris acervus et auri
Dulm elabonbunt saporpe,        I      Egroto possunt domino deducere febres."
Non animum cyther eve cantlos.  (25 "With house, with land, with money, and with gold,
The master's fever will not be controlled."
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 practised, 2 King.
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, lib. de Plat. et Hipp. dog. lib. 9. cap. 15. and in that
16 Qui talibus credunt, ant ad eorum domos euntes, medicines of the earth, and he that is wise will not abaut suis domibus introducunt, aut interrogant, sciant hor them, Ecclus. xxxviii. 4.  21 My son, fail not in
se fidem Christianam et baptismum prtevaricasse, et thy sickness, but pray unto the Lord, and he will make
Apostatas esse. Austin de superstit. observ. hoc pacto thee whole, Ecclus. xxxviii. 9.  22 Hue omne prina Deo deficitur ad diabolum, P. Mart.  17 Mori cipium, hue refer exitum. Hor. 3. carm. Od. 6.?! Music
prmastat quam superstitiose sanari, Disquis. mag. 1. 2. c. and fine fare can do no good.  24 Hor.. 1. ep. 2.
2. sect. 1. qutest. 1. Tom. 3.  18s, Lumbard.  1 Suf- 2 Sint Crmsi et Crassi licet, non hos Pactolus aureas
fitus, gladiorum ictus, &c.  20 The Lord hath created undas agens eripiet unquam e iniseriis.




Mem. 2.]                        Cure of Mlelancholy.                            273
tract of his, an mores sequantur temp. cor. ca. 11. Itis a rule which he doth inculcate,
26 and many others. Hyperius in his first book de sacr. script. lect. speaking of that
happiness and good success which all physicians desire and hope for in their cures,
27 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: whatsoever thou takest in hand (saith 28 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 29Comineus that politic historiographer gives to all christian
princes, upon occasion of that unhappy overthrow of Charles Duke of Burgundy,
by means of which he was extremely melancholy, and sick to death: insomuch that
neither physic nor persuasion could do him any good, perceiving his preposterous
error belike, adviseth all great men in such cases, 0" to pray first to God with ail
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. lxxvii. 3. "When I am   in heaviness, I will
think on God." Psal. lxxxvi. 4. " Comfort the soul of thy servant, for unto thee I
lift up my soul:" and verse 7. " In the day of trouble will I call upon thee, for thou
hearest me."   Psal. liv. 1. " Save me, O God, by thy name," &c. Psal. lxxxii. 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 troubles, and he
delivered them from their distress."  And they have found good success in so doing,
as David confesseth, Psal. xxx. 12. "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 31 Suidas, speaking of Hezekiah,
that there was a great book of old, of Iing 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 relying upon God, out of a confidence on those remedies.  32 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, ag they that ask, respecting wholly their gain, and trusting more to their ordinary receipts and medicines many times, than to him that made them. I would wish
all patients in this behalf, in the midst of their melancholy, to remember that of
Siracides, Ecc. i. 11. and 12. "The fear of the Lord is glory and gladness, and rejoicing. The fear of the Lord maketh a merry heart, and giveth gladness, and joy,
and long life:" and all such as prescribe physic, to begin in nomine Dei, as 33 Mesue
did, to imitate Lebius a Fonte Eugubinus, that in all his consultations, still concludes
with a prayer for the good success of his business; and to remember that of Creto
one of their predecessors, fuge avaritiam, et sine oratione et invocatione Dei nihil,
facias, avoid covetousness, and do nothing without invocation upon God.
2 Scientia de Deo debet in medico infixa esse, Mesue dicis curari non posset.  Wsln his animi malls prinArabs. Sanat omnes languores Deus. For you shall ceps imprimis ad Deum precetur, et peccatis veniam
pray to your Lord, that he would prosper that which is exoret, irde ad medicinam,&c.  31 Greg. Tholoss. To.
given for ease, and then use physic for the prolonging 2.. 28. c. 7. Syntax. In vestibulo templi Solomon. liber
of life, Ecclus. xxxviii. 4.  27 Omnes optant quandam remediorum cujusque morbi fuit, quem revulsit Ezechiin medicina faelicitatem, sed hanc non est quod expec- as, quod populus neglecto Deo nec invocato, sanitatem
tent, nisi deum vera fide invocent, atque egros simili- inde peteret.  32 Livius 1.23. Strepunt aures clanmo.
ter ad ardentem vocationem excitent.  asLemnius e ribus plorantium sociorum, saepius nos quam deorum
Gregor. exhor. ad vitam opt. instit. cap. 48. Quicquid invocantium opem.  3 Rulandus adjungit optimam
meditaris aggredi aut perficere. Deuin in consilium orationem ad finem Empyricorum. Mercurialis consil.
adhibeto.    29 Commentar. lib. 7. oh infelicem pug- 25. ita concludit. Montanus passim, &c. et plures alii,
nam contristatus, in egritudinem incidit, ita ut a me- &c.
35




274                            Cure of MJelancholy.               [Part. 2. Sec...
MEM\B. III.
Whether it be lawful to seek to Saintsfor di'd 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: 3 Quce et ccecis lumen, cegris salutem, mortuis vitam, claudis
gressum reddit, omnes morbos corporis, animi, curat, et in ipsos dcemones imperiumn
exercet; she cures halt, lame, blind, all diseases of body and mind, and commands
the devil himself, saith Lipsius. " twenty-five thousand in a day come thither,5 35quis
nisi numen in ilium locum sic induxit; who brought them? in auribus, in oculis omniunm gesta, novce 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. Romanus for such as are
possessed; Valentine for the falling sickness; St. Vitus for madmen, &c. and as of
old 36 Pliny reckons up Gods for all diseases, (Febrifanum dicatum est) Lilius Giraldus repeats many of her ceremonies: all affections of the mind were heretofore
accounted gods,37 love, and sorrow, virtue, honour, liberty, contumely, impudency,
had their temples, tempests, seasons? Crepitus Ventris, dea Vacuna, dea Cloacina,
there was a goddess of idleness, a goddess of the draught, or jakes, Prema, Premunda, Priapus, bawdy gods, and gods for all 38 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.
D?3i, cap. 9. there was of old l.ngerona dea, and she had her chapel and feasts, to
whom (saith 39Macrobius) 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 judgnent, that old doting Lipsius might have fitter dedicated his 40 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 Cruce, Laur. Arcturus Fanteus de Invoc. Sanct. Bellarmine,
Delrio dis. mag. Tom. 3. 1. 6. qucest. 2. sect. 3. Greg. Tolosanus Tom. 2. lib. 8. cap.
24.  Syntax. Strozius Cicogna lib. 4. cap. 9. Tyreus, Hieronymus Mengus, and you
shall find infinite examples of cures done in this kind, by holy waters, relics, crosses,
exorcisms, amulets, images, consecrated beads, &c. Barradius the jesuit boldly gives
it out, that Christ's countenance, and the Virgin Mary's, would cure melancholy, if
one had looked steadfastly on them.  P. Morales the Spaniard in his book de pulch.
Jes. et Mar. confirms the same out of Carthusianus, and I know not whom, that it
was a common proverb in those days, for such as were troubled in mind to say,
eamus ad videndum filium Jarice, 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. 4' 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 42 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
a4 Lipsius.  S Cap. 26.  s Lib. 2. cap. 7. de pitiata depellat.  40 Hanc divae pennam consecravi,
Deo Morbisque in genera descriptis deos reperimus. Lipsius. 41 Jodocus Sincerus itin. Gallise. 1617. Hue
37 Selden prolog. cap. 3. de diis Syris. Rofinus.  38 See mente captos deducunt, et statis orationibus, sacrisque
Lilii Giraldi syntagma de diis, &c. s9 12Cal. Januarii peractis, in ilium lectum dormitum ponunt, &c. 4a In
ferias celebrant, ut angores et animi solicitudines pro- Gallia Narbonensi.




Mem. 3.]                              Patient.                                  275
(as 43Hospinian 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 effects.  Read Lipomannus, or that golden legend of Jacobus de Voragine, you
shall have infinite stories, or those new relations of our 44jesuits in Japan and China,
of Mat. Riccius, Acosta, Loyola, Xaverius's life, &c.  Jasper Belga, a jesuit, cured a
mad woman by hanging St. John's gospel about her neck, and many such. Holy
water did as much in Japan, &c.    Nothing so familiar in their works, as such examples.
But we on the other side seek to God alone.     We say with David, Psal. xlvi. 1.
"God is our hope and strength, and help in trouble, ready to be found."    For their
catalogue of examples, we make no other answer, but that they are false fictions, or
diabolical illusions, counterfeit miracles.  We cannot deny but that it is an ordinary
thing on St. Anthony's day in Padua, to bring diverse madmen and demoniacal persons to be cured: yet we make a doubt whether such parties be so affected indeed,
but prepared by their priests, by certain ointments and drams, to cozen the commonalty, as 45 Hildesheim  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. 46 " A declaration of egregious popish impostures, to
withdraw the-hearts of religious men under the 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..Esculapius of old, that counterfeit God, did
as many famous cures; his temple (as 47 Strabo relates) was daily full of patients,
and as many several tables, inscriptions, 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 mlaris deo." 4S IIor. 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, 2Esculapius, &c. as 4 Lactantius lib. 2. de orig. erroris, c. 17. observes.  The same Jupiter
and those bad angels are now worshipped and adored by the name of St. Sebastian,
Barbara, &c.   Christopher and George are come in their places.   Our lady succeeds
Venus (as they use her in many offices), the rest are otherwise supplied, as 50 Lavater
writes, and so they are deluded.  51 "And God often winks at these impostures, because they forsake his word, and betake themselves to the devil, as they do that seek
after holy water, crosses," &c. Wierus, lib. 4. cap. 3.  What can these men plead
for themselves more than those heathen gods, the same cures done by both, the
same spirit that seduceth; but read more of the Pagan god's effects in Austin de
Civitate Dei, 1. 10. cap. 6. and of 2Esculapius especially in Cicogna 1. 3. cap. 8. or
put case they could help, why should we rather seek to them, than to Christ himself, since that he so kindly invites us unto him, " Come unto me all ye that are
heavy laden, and I will ease you," Mat. xi. and we know that 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 52 advocate with the Fatber, Jesus
Christ (1 Job. 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 53 whom we can have no repulse, solus vult, solus potest, curat universos tanquam singulos, et 54unumquemque nostrum et 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.
43 Lib. de orig. Festorum. Collo suspensa et perga- garments to the deity of the deep."  49 Mali angeli
meno inscripta, cum signo crucis, &c.  44 En. Acosta sumpserunt olim nornen Jovis, Junonis, Apollinis, &c.
cor. rerum in Oriente gest. it societat. Jesu, Anno quos Gentiles deos credebant, nune S. Sebastiani, Bar1568. Epist. Gonsalvi Fernandis, Anno 1560. e Japo- barse, &c. nomen habent, et aliorum.  50 Part. 2.
nia.    45 Spicel. de morbis dsemoniacis, sic a sacrifi- cap. 9. de spect. Veneri substituunt Virginem Mariam.
culis parati unguentis Magicis corpori illitis, ut stultae 1 Ad haec ludibria Deus connivet frequentur, ubi relicto
plebeculme persuadeant tales curari a Sancto Antonio. verbo Dei, ad Satanam curriter, quales hi sunt, qui
46 Printed at London 4to by J. Roberts. 1605.  47Greg. aquam lustralem, crucem, &c. lubricae fidei hominibus
lib. 8. Cujus fanum aegrotantium multitudine refertum, offerunt.  2 Charior est ipsis homo quam sibi, Paul.
undiquaque et tabellis pendentibus, in quibus sanati 3 Bernard.  4 Austin.
languores erant inscripti.  48," To offer the sailors'




276                            Cure of Melancholy.                [Part. 2. Sec. 1.
MEMB. IV.
SUBSECT. I.-Physician, Patient, Physic.
OF those diverse gifts which our apostle Paul saith God hath bestowed on man,
this of physic is not the least, but most necessary, and especially conducing 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, and rely upon the Physician, 5 who is Jklans Dei, saith Hierophilus, and to whom  he hath given knowledge, that he might be glorified in his wondrous works.  " With such doth he heal
men, and take away their pains," Ecclus. xxxviii. 6. 7. " when thou hast need of
him, let him not go from thee.  The hour may come that their enterprises may have
good success," ver. 13. It is not therefore to be doubted, that if we seek a physician
as we ought, we may be eased of our infirmities, such a one I mean as is sufficient,
and worthily so called; for there be many mountebanks, quacksalvers, empirics, in
every street almost, and in every village, that take upon them this name, make this
noble and profitable art to be evil spoken of and contemned, by reason of these base
and illiterate artificers: but such a physician I speak of, as is approved, learned, skilful, honest, &c., of whose duty Wecker, J.ntid. cap. 2 et Syntax. med. Crato. Julius
Alexandrinus medic. Heurnius prax. med. lib. 3. cap. 1. 8ec. treat at large.  For this
particular disease, him that shall take upon him to cure it, 56 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." 7 Paracelsus is so stiff for those chemical medicines, that in
his cures he will admit almost of no other physic, deriding in the mean time Hippocrates, Galen, and all their followers: but magic, and all such remedies I have
already censured, and shall speak of chemistry 53 elsewhere.  Astrology is required
by many famous physicians, by Ficinus, Crato, Fernelius; 59 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, unam artem ac quasi temerarium insectantur, ac gloriam sibi
ab ejus imperitia, aucupari: but I will reprove physicians by physicians, that defend
and profess it, Hippocrates, Galen, Avicen. &c., that count them butchers without it,
homicidas medicos.Jstrologice ignaros, Hfc.  Paracelsus goes farther, and will have
his physician 60 predestinated to this man's cure, this malady; and time of cure, the
scheme of each geniture inspected, gathering of herbs, of administering astrologically
observed; in which Thurnesserus and some iatromathematical professors, are too
superstitious in my judgment.  61 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 prey of his patient; Carnificis namque est (as 62 Wecker notes)
inter ipsos cruciatus ingens precium exposcere, as a hungry chirurgeon often produces
and wire-draws his cure, so long as there is any hope of pay, " Non missura cutem,
nisi plena cruoris hirudo." 63 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  morbum,
as 64 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 JNaturae bellum inferre,
to oppugn nature, and to make a strong body weak. Arnoldus in his 8 and 11
Aphorisms gives cautions against, and expressly forbiddeth it. 65"A wise physician
65 Ecclus. xxxviii. In the sight of great men he shall cap. 2.  63,, The leech never releases the skin until
be in admiration.  66 Ton). 4. Tract. 3. de morbis he is filled with blood."  64 Quod stepe evenit, lib. 3.
amentium, horum multi non nisi a Magis curandi et cap. 1. cum non sit necessitas. Frustra fatigant remeAstrologis, quoniam origo ejus a ccelis petenda est. diis agros, qui victus ratione curari possunt, Heurnius.
67 Lib. de Podagra.  68 Sect. 5.  59 Langius. 66 Modestus et sapiens medicus, nunquam properabit ad
J. Caesar Claudinus consult.  o0 Prasdestinatum ad pharmacum, nisi cogente necessitate, 41 Aphor. prudens
hunt curandum.   61 Helleborus curat, sed quod ab et pius medicus cibis prius medicinal. quam medicinis
omni datus medico vanum est.  62 Antid. gen. lib. 3. puris morbum expellere satagat.




Mem. 4. Subs. 2.]                   Patient.                                 277
will not give physic, but upon necessity, and first try medicinal diet, before he proceed to medicinal cure." 66 In another place he laughs those men to scorn, that think
longis syrupis expugnare dcemones et animi phantasmata, they can purge fantastical
imaginations and the devil by physic. Another caution is, that they proceed upon
good grounds, if so be there be need of physic, and not mistake the disease; they
are often deceived by the 67 similitude of symptoms, saith Heurnius, and I could give
instance in many consultations, wherein they have prescribed opposite physic.
Sometimes they go too perfunctorily to work, in not prescribing a just 68 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: Bessardus,
flagellum medicorum, their lash; ad for that cause, more carefully-to be respected.
Though the patient be averse, saithLaurentius, desire help, and refuse it again, though
he neglect his own health, it behoves a good physician not to leave him helpless.
But most part they offend in that other extreme, they prescribe too much physic,
and tire out their bodies with continual potions, to no purpose..Etius tetrabib. 2.
2. ser. cap. 90. will have them by all means therefore 69" to give some respite to
nature," to leave off now and then; aud Laelius a Fonte Eugubinus in his consultations, found it (as he there witnesseth) often verified by experience, 70" that after a
deal of physic to no purpose, left to themselves, they have recovered."'Tis that
which Nic. Piso, Donatus Altomarus, still inculcate, dare requiem nature, to give
nature rest.
SUBSECT. I. —Concerning the Patient.
WHEN these precedent cautions are accurately kept, and that we have now got a
skilful, an honest physician to our mind, if his patient will not be conformable, and
content to be ruled by him, all his endeavours will come to no good end. Many
things are necessarily to be observed and continued on the patient's behalf: First
that he be not too niggardly miserable of his purse, or think it too much he bestows
upon himself, and to save charges endanger his health.  The Abderites, when they
sent for 7j Hippocrates, promised him what reward he would, 72 4 all the gold they had,
if all the city were gold he should have it." Naaman 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 changes of raiment, (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, "Stultorum incurata pudor malus ulcera celat:" by that means
he procures to himself much mischief, and runs into a greater inconvenience: he
must be willing to be cured, and earnestly desire it. Pars sanitatis velle sanac, fu.it,
(Seneca).'Tis a part of his cure to wish his own health, and not to defer it too long.
73 " aui blandiendo dulce nutrivit malum,  " He that by cherishing a mischief doth provoke,
Sero recusat ferre quod subiit jugum."  Too late at last refuseth to cast off his yoke,"
74 " Helleborum frustra cum jam cutis Sgra tumebit,  "When the skin swells, to seek it to appease
Poscentes videas; venienti occurrite morbo."  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 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
66 Brev. 1. c. 18.  67 Similitudo saepe bonis medicis hoc morbo medicina nihil profecisse visi sunt, et sibi
imponit.  es8Qui melancholicis prebent remedia non demissi invaluerunt.  71Abderitani ep. Hippoc.
satis valida Longioresmorbi imprimis solertiam medici 72Q uicquid auri apud nos est, libenter persolvemus,
postulant et fidelitatem, qui enim tumultuari6 hos trac- etiamsi tota urbs nostra aurum esset.  73 Seneca.
tant, vires absque ullo commodo ledunt et frangunt, &c. 74 Per. 3. Sat.
6 Natur reenissionem dare oportet.  70 Plerique
Y




278                               Cure of Jelancholy.                   [Part. 2. Sec. 1.
it. " Barbarous immanity (75 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. 76 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 77 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 himS          7iDamascen the Arabian requires
likewise in the physician himself, that he be confident he can cure him, otherwise his
physic will not be effectual, and promise withal that he will certainly help him, make
him believe so at least. 79 Galeottus gives this reason, because the form of health is
contained in the physician's mind, and as Galen holds so     confidence and hope to be
more good than physic," he cures most in whom most are confident. Axiocus 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; 81 but " because the common people had a most strong
conceit of his worth." To this of confidence we may add perseverance, obedience,
and constancy, not to change his physician, or dislike him upon every toy; for he
that so doth (saith   2 Janus Damascen) "or consults with many, falls into many
errors; or that useth many medicines."       It was a chief caveat of 83Seneca to his
friend Lucilius, that he should not alter his physician, or prescribed physic: " Nothing hinders health more; a wound can never be cured, that hath several plasters."'
Crato consil. 186. taxeth all melancholy persons of this fault: 84,'Tis proper to
them, if things fall not out to their mind, and that they have not present ease, to
seek another and another;" (as they do commonly that have sore eyes) twenty-one
after another, and they still promise all to cure them, try a thousand remedies; and by
this means they increase their malady, make it most dangerous and difficult to be cured.
They try many (saith 85 Montanus) and profit by none:" and for this cause, consil. 24.
he enjoins his patient before he take him    in hand, "'6perseverance and sufferance,
for in such a small time no great matter can be effected, and upon that condition he
will administer physic, otherwise all his endeavour and counsel would be to small
purpose."   And in his 31. counsel for a notable matron, he tells her, 87 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."
Consil. 230. for an Italian Abbot, he makes it one of the greatest reasons why this
disease is so incurable, ss because the parties are so restless, and impatient, and will
therefore have him that intends to be eased, 8 to take physic, not for a month, a year,
but to apply himself to their prescriptions all the days of his life."  Last of all, it is
required that the patient be not too bold to practise upon himself, without an approved
physician's consent, or to try conclusions, if he read a receipt in a book; for so,
many grossly mistake, and do themselves more harm          than good.    That which is
conducing to one man, in one case, the same time is opposite to another. 9~An ass
75 De anima. Barbara tamen immanitate, et deplo- impedit, ac remediorum crebra mutatio, nec venit vulranda inscitia contemnunt prtecepta sanitatis mortem  nus ad cicatricer in quo diversa medicamenta tentanet morbos ultro accersunt.  76Conlsul. 173. e Scoltzio tur.  s4Melancholicorum proprium, quum ex eorum
Melanch. AEgrorunm hoc fere proprium est, ut graviora arbitrio non fit subita mutatio in melius, alterare
dicant esse symptomata, quam revera sunt. 77 Melan- medicos qui quidvis, &c.  Consil. 31. Dum ad varia
cholici plerumque medicis sunt molesti, ut alia allis se conferunt, nullo prosunt.  6 Imprimis hoc statuere
adjungant.   78Oportet infirmo imprimere salutem, oportet, requiri perseverantiam, et tolerantiam. Exiguo
utcunque promittere, etsi ipse desperet. Nullum medi- enim tempore nihil ex, &c.  87Si curari vult, opus
camentum efficax, nisi medicus etiam fuerit fortis ima. est pertinaci perseverantia, fideli obedientia, et paginationis.  79De promise. doct. cap. 15. Quoniam  tientia singulari, si tadet aut desperet, nullum hahebit
sanitatis formamn animi medici continent.  soSpes et efrectum.  88sEgritudine amittunt patientian, et
confidentia, plus valent quam medicina.  1 Frelicior inde morbi incurabiles.  s9Non ad mensem ant
in medicina ob fidem Ethnicorum.  82Aphoris. 89. annum, sed opportet toto vitTe curriculo curationi ope
&ger qui plurimos consulit medicos, plerumque in ram dare.  90Camerarius emb. 55. cent. 2.
errorem singulorum cadit.  83 Nihil ita sanitatem




Mem. 4. Subs. 3.]                    Patient.                                279
and a mule went laden over a brook, the one with salt, the other with wool: the
mule's pack was wet by chance, the salt melted, his burden the lighter, and he thereby
much eased: he told the ass, who, thinking to speed as well, wet his pack likewise
at the next water, but it was much the heavier, he quite tired. So one thing may
be good and bad to several parties, upon diverse occasions. " Many things (saith
91 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 observations, a story of one John Baptist a Neapolitan,
that finding by chance a pamphlet in Italian, written in praise of hellebore, would
needs adventure on himself, and took one dram for one scruple, and had not he been
sent for, the poor fellow had poisoned himself. From whence he concludes out of
Damascepus 2 et 3. J.phoris. "92 that without exquisite knowledge, to work out of
books is most dangerous: how unsavoury a thing it is to believe writers, and take
upon trust, as this patient perceived by his own peril.)" I could recite such another
example of mine own knowledge, of a friend of mine, that finding a receipt in Brassivola, would needs take hellebore in substance, and try it on his own person; but
had not some of his familiars come to visit him by chance, he had by his indiscretion hazarded himself: many such I have observed. These are those ordinary cautions, which I should think fit to be noted, and he that shall keep them, as 93 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.5"  Of these medicines
there be diverse and infinite kinds, plants, metals, animals, &c., and those o'f 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 skilful physicians, and thence applied to man's use. To
this purpose they have invented method, and several rules of art, to put these remedies in order, for their particular ends. Physic (as Hippocrates defines it) is nought
else but 94, addition and subtraction;" and as it is required in all other diseases, so
in this of melancholy it ought to be most accurate, it being (as 95 Mercurialis acknowledgeth) so common an affection in these our times, and therefore fit to be understood.
Several prescripts and methods I find in several men, some take upon them to cure
all maladies with one medicine, severally applied, as that Panacea.iurum potabile,
so much controverted in these days, Hlerba solis, yc. Paracelsus reduceth all diseases to four principal heads, to whom  Severinus, Ravelascus, Leo Suavius, and
others adhere and imitate: those are leprosy, gout, dropsy, falling-sickness.  To
which they reduce the rest; as to leprosy, ulcers, itches, furfurs, scabs, &c. To
gout, stone, cholic, toothache, headache, &c. To dropsy, agues, jaundice, cachexia,
&c. To the falling-sickness, belong palsy, vertigo, cramps, convulsions, incubus,
apoplexy, &c. 96" If any of these four principal be cured (saith Ravelascus) 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. 2Elianus
Montaltus cap. 26. Faventinus in his empirics, Hercules de Saxonia, &c., have their
several injunctions and rules, all tending to one end. The ordinary is threefold,
which I mean to follow. A,'txsr, Pharmaceutica, and Chirurgica, diet, or living,
apothecary, chirurgery, which Wecker, Crato, Guianerius, &c., and most, prescribe;
of which I will insist, and speak in their order.
91Prrefat. de nar. med. In libellis quie vulgo versan- ordine decet, egerit, vel curabitur, vel certe minus affitur apud literatos, incautiores multa legunt, a quibus  cietur.  94Fuchsius cap. 2. lib. 1.  95 In pract.
decipiuntur, eximia illis, sed portentosum hauriunt ve- med. haec affectio nostris temporibus frequentissina,
nenum.     02 Operari ex libris, absque cognitione et ergo maxime pertinet ad nos hujus curationem intellisolerti ingenio, periculosum est. Unde monemur, quaim gere.  96 Si aliquis horum morborum, summus sainsipidum scriptis auctoribus credere, quod hic suo di- natur, sanantur omnes inferiores.
dicit periculo.  9Consil. 23. hoec omnia si quo




280                               Cure of Melancholy.                   [Part. 2. Sec. 2.
SECT. II. MEMB. I.
SUBSECT. I.-Diet rectified in substance.
DIET, Aa'ten'exs, victus, or living, according to 97 Fuchsius and others, comprehends
hose six non-natural things, which I have before specified, are especial causes, and
being rectified, a sole or chief part of the cure.   9 Johannes Arculanus, cap. 16. in
9. Rhasis, accounts the rectifying of these six a sufficient cure. Guianerius, tract.
15, cap. 9. calls them, propriam et primam curam, the principal cure: so doth Montanus, Crato, Mercurialis, Altomarus, &c., first to be tried, Lemnius, instit. cap. 22,
names them the hinges of our health, "9no hope of recovery without them. Reinerus Solenander, in his seventh consultation for a Spanish young gentlewoman, that
was so melancholy she abhorred all company, and would not sit at table with h'er
familiar friends, prescribes this physic above the rest, 100 no good to be done without
it.'Aretus, lib. 1. cap. 7. an old physician, is of opinion, that this is enough of itself,
if the party be not too far gone in sickness. 2Crato, 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.    3 MIontanus, consil. 27. for a nobleman of Fraice,
admonisheth his lordship to be most circumspect in his diet, or else all his other
physic will 4 be to small purpose.   The same injunction I find verbatim in J. Ccesar
Claudinus, Respon. 34. Scoltzii, consil. 183. Trallianus, cap. 16. lib. 1.    Lcelius a
fonte Eugubinus 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 1 may say to most
melancholy men, as the fox said to the weasel, that could not get out of the garner,
Macra cavum repetes, quem macra subisti,5 the six non-natural things caused it, and
they must cure it. Which howsoever I treat of, as proper to the meridian of melancholy, yet nevertheless, that which is here said with him       in 6Tully, though writ
especially for the good of his friends at Tarentum and Sicily, yet it will generally
serve 7 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 8 ~ moist, easy of digestion, and not apt to engender wind, not fried, nor roasted,
but sod (saith Valescus, Altomarus, Piso, &c.) hot and moist, and of good nourishment;" Crato, consil. 21. lib. 2. admits roast meat, Iif the burned and scorched
superficies, the brown we call it, be pared off. Salvianus, lib. 2. cap. 1. cries out on
3old and dry meats,; 10 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 1 Dublinius reports, the
common food of boors and clowns in Palestine. Galen takes exception at mutton,
but without question he means that rammy mutton, which is in Turkey and Asia
Minor, which have those great fleshy tails, of forty-eight pounds weight, as Vertomannus 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 12 Laurentius, c. 8. excepts against them, and so do many others; 3 eggs are justified as a nutritive wholesome meat, butter and oil may pass, but with some limitation; so 14 Crato confines it, and " to some men sparingly at set times, or in sauce,"
97 Instit. cap. 8. sect. 1. Victus nomine non tam cibus which lean you entered."  6 1. de finibus Tarentinis
et potus, sed aer, exercitatio, somnus, vigilia, et reliqune et Siculis.  1 Modo non multum elongentur.  3 Lib.
res sex non-naturales continentur.  8s Sufficit ple-. de melan. cap. 7. Calidus et humidus cibus concoctu
rumque regimen rerum sex non-naturalium.  09Et facilis, flatus exortes, elixi non assi, neque sibi frixi
in his potissima sanitas consistit.'00 Nihil hic sint.  s Si interna tantum pulpa devoretur, non suagendunm sine exquisita vivendi ratione, &c.  1 Si perficies torrida ab igne.  ~0 Bene nutrientes cibi,
recens malum sit ad pristinum habitum recuperandum, tenella tetas multum valet, carnes non viros e, nec pin.
alia medela non est opus.  aConsil. 99. lib. 2. si gues.  "Hcedoper. peregr. Hierosol.  2Inimica
celsitudo tua, rectam victus rationem, &c.  3 Moneo stomacho.  Is Not fried or buttered, but potched.
Domine, ut sis prudens ad victum, sine quo catera re- 14Consil. 16. Non improbatur butyrum et oleum, si
media frustra adhibentur.  4 Omnia remedia irrita tamen plus quam par sit, non profundatur: sacchari et
et vana sine his. Novistis me plerosque ita laborantes, mellis usus, utiliter ad ciborum condimenta compro.
victu potius quam medicamentis curasse.  " When batur.
you are again lean, seek an exit through that hole by




Mem. 1. Subs. 1.]                 Diet rectified.                             281
and so sugar and honey are approved. 15 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. Rain 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 quick running spring, from
flinty, chalky, gravelly grounds: and the longer a river runneth, it is commonly the
purest, though many springs do yield the best water at their fountains. The waters
in 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 pound, pleasanter to drink, as good as our beer, and some of
them, as Choaspis in Persia, preferred by the Persian kings, before wine itself.
16i Clitorio quicunque sitim de fonte levarit
Vina fugit gaudetque meris abstemius undis."
Many rivers I deny not are muddy still, white, thick, like those in China, Nile in
Egypt, Tiber at Rome, but after they be settled two or three days, defecate and clear,
very commodious, useful and good. Many make use of deep wells, as of old in the
Holy Land, lakes, cisterns, when they cannot be better provided; to fetch it in carts
or gondolas, as in Venice, or camels' backs, as at Cairo in Egypt, 7 Radzivilius observed 8000 camels daily there, employed about that business; some keep it in
trunks, as in the East Indies, made four square with descending steps, and'tis not
amiss, for I would not have any one so nice as that Grecian Calis, sister to Nicephorus, emperor of Constantinople, and   Smarried to Dominitus Silvius, duke of
Venice, that out of incredible wantonness, communi aqua uti nolebat, would use no
vulgar water; but she died tanta (saith mine author)fcetidissimi puris copid, of so
fulsome a disease, that no waterc'ould wash her clean.'9Plato would not have a
traveller lodge in a city that is not governed by laws, or hath not a quick stream
running by it; illud enim animum, hoc corrumpit valetudinem, 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 2~Vegetius) when fresh springs are included within
the walls," as at Corinth, in the midst of the town almost, there was arx altissima
scatensfontibus, 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 21 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
22 Frontinus, Lipsius de admir. 23Plinius, lib. 3. cap. 11. Strabo in his Geogr. That
aqueduct of Claudius was 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; 24 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, 336 feet long, 180 feet broad, built of
marble, covered over with arch-work, and sustained by 336 pillars, 12 feet asunder,
and in eleven rows, to contain sweet water. Infinite cost in channels and cisterns,
from Nilus to Alexandria, hath been formerly bestowed, to the admiration of these
times; 25 their cisterns so curiously cetmented and composed, that a beholder would
15Mercurialis consil. 88. acerba omnia evitantur. natura non prastat, effondiendi, &c.  21Opera gigan16 Ovid. Met. lib. 15. " Whoever has allayed his thirst turn dicit aliquis.  22De aquteduct.  2 Curtius
with the water of the Clitorius, avoids wine, and ab- Fons a quadragesimo lapide in urbem opere arcuato
stemious delights in pure water only." 17 Pregr. Hier. perductus. Plin. 36. 15.  25 Quaeque domus Rome
Is The Dukes of Venice were then permitted to marry, fistulas habebat et canales, &c.  25 Lib. 2. ca. 20. Jod.
19 De Legibus.   20 Lib. 4. cap. 10. Magna urbis a Meggen. cap. 15. pereg. Hier. Bellonius.
utilitas cum perennes fontes muris includuntur, quod si
36                              Y2




282                              Cure of Melancholy.                  [Part. 2. Sec. 2.
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,26 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
27 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 quce in iis generatur, for that
unctuous ceruse, which causeth dysenteries and fluxes; 2s yet as Alsarius Crucius of'Genna well answers, it is opposite to common experience.      If that were true, most
of our Italian cities, Montpelier in France, with infinite others, would find this inconvenience, but there is no such matter. For private families, in what sort they
should furnish themselves, let them consult with P. Crescentius, de Jigric. 1. 1. c. 4
Pamphilius Hirelacus, and the rest.
Amongst fishes, those are most allowed of, that live in gravelly or sandy waters,
pikes, perch, trout, gudgeon, smelts, flounders, &c.     Hippolitus Salvianus takes
exception at carp; but I dare boldly say with 29Dubravius, it is an excellent meat,
if it come not from 30 muddy pools, that it retain not an unsavoury taste. Erinacius
Marinus is much commended by Oribatius, 2Etius, and most of our late writers.
31 Crato, consil. 21. lib. 2. censures all manner of fruits, as subject to putrefaction,
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 appropriate conveniunt, but
they must be corrected for their windiness: ripe grapes are good, and raisins of the
sun, musk-melons well corrected, and sparingly used.   Figs are allowed, and almonds
blanched. Trallianus discommends figs, 32 Salvianus olives and capers, which 33 others
especially like of, and so of pistick nuts. Montanus and Mercurialis out of Avenzoar, admit peaches, 3 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, marm.alade of plums, quinces, &c., but not to drink after them.
35 Pomegranates, lemons, oranges are tolerated, if they be not too sharp.
36Crato will admit of no herbs, but borage, bugloss, endive, fennel, aniseed, baum;
Callenius and Arnoldus tolerate lettuce, spinage, beets, &c.   The same Crato will
allow no roots at all to be eaten. Some approve of potatoes, parsnips, but all corrected for wind.   No raw salads; but as Laurentius prescribes in broths; and so
Crato commends many of them: or to use borage, hops, baum, steeped in their
ordinary drink.  37Avenzoar 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 hogsheads of rose water are to be sold in the market
at once, it is in so great request with them.
SUBSECT. II.-Diet rectified in quantity.
MAN alone, saith 38Cardan, eats and drinks without appetite, and useth all his
pleasure without necessity, anncime vitio, and thence come many inconveniences unto
him.   For there is no meat whatsoever, though otherwise wholesome and good, but
if unseasonably taken, or immoderately used, more than the stomach can well bear,
it will engender crudity, and do much harm.    Therefore 39Crato adviseth his patient
26Cypr. Echovius delit. Hisp. Aqua profluens inde in qute grato sunt sapore, cocta inala, poma tosta, et sac.
omnes fere domos ducitur, in puteisquoque estivo ter- charo, vel anisi semine conspersa, utiliter statim a
pore frigidissima conservatur.  27 Sir Hugh Middle- prandio vel i ccena sumi possunt, eo quod ventriculum
ton, Baronet.   2s De qumsitis mned. cent. fol. 354. roborent et vapores caput petentes reprimant. Mont.
as De piscibus lib. habent omnes in lautitiis, modo non'3 Punica mala auralitia commode permittuntur modo,
sint e cPInoso loco.  B0De pisc. c. 2. 1. 7. Plurimumn non sint austera et acida.  c0Olera om1nia priater
praestat ad utilitatem et jucunditatem. Idem Trallia- boraginem, buglossum, intybum, feniculum, anisum,
nus lib. 1. c. 16. pisces petrosi, et molles carne. 31 Etsi melissum vitari debent.  87 Mercurialis pract. Med.
omnes putredini sunt obnoxii, ubi secundis mensis, in- 8 Lib. 2. de corn. Solus homo edit bibitque, &c.
ceptojam priore, devorentur,commodi succi prosunt, qui 9 Consil. 21. 18. si plus ingerata quam par est, et ven.
dulcedine sunt prwediti. Ut dulcia cerasa, poma, &c. triculus tolerare posset, nocet, et cruditates generat
82 Lib. 2. cap. 1.  33 Montanus consil. 24.  34 Pyra &c.




Merm. 1. Subs. 2.]                   Diet rectified.                                283
to eat but twice a day, and that at his set meals, by no means to eat without an
appetite, or upon a full stomach, and to put seven hours' difference between dinner
and supper. Which rule if we did observe in our colleges, it would be much better
for our healths: but custom, that tyrant, so prevails, that contrary to all good order
and rules of physic, we scarce admit of five. If after seven hours' tarrying he shall
have no stomach, let him defer his meal, or eat very little at his ordinary time of
repast. This very counsel was given by Prosper Calenus to Cardinal Caesius, labouring of this disease; and 40Platerus prescribes it to a patient of his, to be most
severely kept. Guianerius admits of three meals a day, but Montanus, consil. 23.pro.
Jib. Italo, ties him precisely to two.   And as he must not eat overmuch, so he may
not absolutely fast; for as Celsus contends, lib. 1. Jacchinus 15. in 9. Rhasis, 41 repletion and inanition may both do harm        in two contrary extremes.     Moreover, that
which he doth eat, must be well 42 chewed, and not hastily gobbled, for that causeth
crudity and wind; and by all means to eat no more than he can well digest. 6 Some
think (saith 43 Trincavelius, lib. 11. cap. 29. de curand. part. hum.) the more they eat
the more they nourish themselves:" eat and live, as the proverb is, A'uot knowing
that only repairs man, which is well concocted, not that which is devoured." Melancholy men most part have good 44 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 45 Macrobius so much require, St. Hierom    enjoins Rusticus to eat and
drink no more than will 46 satisfy hunger and thirst.      47Lessius, the Jesuit, holds
twelve, thirteen, or fourteen ounces, or in our northern countries, sixteen at most,
(for all students, weaklings, and such as lead an idle sedentary life) of meat, bread,
&c.) 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.     48" 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 precedent
distemperature, 49 than which (saith Avicenna) nothing is worse; to feed on diversity of meats, or overmuch," Sertorius-like, in lucem coenare, 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 cenis, as 50 Polydore notes) are most liberal feeders, but to our own
hurt. 5"Persicos odi puer apparatus: "Excess of meat breedeth sickness, and gluttony causeth choleric diseases: by surfeiting many perish, but he that dieteth himself prolongeth his life," Ecclus. xxxvii. 29, 30.   We account it a great glory for a
man to have his table daily furnished with variety of meats: but hear the physician,
he pulls thee by the ear as thou sittest, and telleth thee, 52 " 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, 53ego non summis viris compareo sed simillimum
Deo judico, is liker a God than a man: for as it will transform      a beast to a man
again, so will it make a man a God.     To preserve thine honour, health, and to avoid
therefore all those inflations, torments, obstructions, crudities, and diseases that come
by a full diet, the best way is to   feed sparingly of one or two dishes at most, to
have ventremn bene moratum, as Seneca calls it, 5; to choose one of many, and to
feed on that alone," as Crato adviseth his patient.       The same counsel 56Prosper
Calenus gives to Cardinal Caesius, to use a moderate and simple diet: and though
his table be jovially furnished by reason of his state and guests, yet for his own part
40 Observat. lib. 1. Assuescat bis in die cibos, sumere, reg.27. Plures in domibus suis brevi tempore pascentes
certa semper hora.  41 Ne plus ingerat cavendum  extinguuntur, qui si triremibus vincti fuissent, aut
qutam ventriculus ferre potest, semperque surgat a gregario pane pasti, sani et incolumes in longam eetamensa non satur.    42Siquidem qui semimansum  ter vitam prorogassent.  40Nihil deterius quam
velociter ingerunt cibum, ventriculo laborem inferunt, diversa nutrientia simul adjungere, et comedendi temet flatus maximos promovent, Crato.  43 Quidam  pus prorogare.  60 Lib. 1. hist.  61 Hor. ad lib. 5.
maximn comedere nituntur, putantes ea ratione se vires ode ult.  2 Ciborum varietate et copia in eadem
refecturos; ignorantes, non ea qum ingerunt posse mensa nihil nocentius homini ad lutern, Fr. Valeriola,
vires reficere, sed quue prob concoquunt.  44 Multa observ. 1. 2. cap. 6.  53Tul. orat. pro M. Marcel.
appetunt, pauca digerunt.  45 Saturnal. lib. 7. cap. 4. 4 Nullus cibum sumere debet, nisi stomachus sit vacuus.
46Modicus et temperatus cibus et carni et animas utilis Gordon. lib. med. 1. 1. c. 11.  55E multis eduliis
est.   47 Hygiasticon reg. 14. 16. uncime per diem suf- unum elige, relictisque caeteris. ex eo comede.  66 L.
ficiant, computato pane, carne ovis, vel aliis obsoniis, de atra bile. Simplex sit cibus et non varius: quod
et totidem vel paulo plures uncie protus.  4s Idem licet dignitati tute ob convivas difficile videatur, &c.




284                            Cure of Melancholy.                [Part. 2. Sec. 2.
to single out some one savoury dish and feed on it. The same is inculcated by
57 Crato, consil. 9. 1. 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, 5 a dish or two, a cup of Rhenish wine,
&c. Montanus, consil. 24. 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, Cenomecesis
Episc. writes in his life.
-    "cui non fuit unquam
Ante sitim potus, nec cibus ante famem,"
and which all temperate men do constantly keep. It is a frequent solemnity still
used with us, when friends meet, to go to the alehouse or tavern, they are not sociable otherwise: and if they visit one another's houses, they must both eat and drink.
I reprehend it not moderately used; but to some men nothing can be more offensive;
they had better, I speak it with Saint 59Ambrose, pour so much water in their shoes.
It much avails likewise to keep good order in our diet, 60 to eat liquid things
first, broths, fish, and such meats as are sooner corrupted in the stomach; harder
meats of digestion must come last." Crato would have the supper less than the
dinner, which Cardan, Contradict. lib. 1. Tract. 5. contradict. 18. disallows, and that
by the authority of Galen. 7. art. curat. cap. 6. and for four reasons he will have the
supper biggest: I have read many treatises to this purpose, I know not how it may
concern some few sick men, but for my part generally for all, I should subscribe to
that custom of the Romans, to make a sparing dinner, and a liberal supper; all
their preparation and invitation was still at supper, no mention of dinner. Many
reasons I could give, but when all is said pro and con, 61 Cardans rule is best, to keep
that we are accustomed unto, though it be naught, and to follow our disposition and
appetite 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 62Lampridus relates in his life: one pope pork, another
peacock, &c.; what harm came of it? I conclude our own experience is the best
physician; that diet which is most propitious to one, is often pernicious to another,
such is the variety of palates, humours, and temperatures, let every man observe, and
be a law unto himself.   Tiberius, in 63Tacitus, did laugh at all such, that thirty
years of age would ask counsel of others concerning 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. de vit. Socrat. Emperors and kings, as Nicephorus relates, Eccles. hist. lib. 18.
cap. 8. of Mauritius, Ludovicus Pius, &c., and that admirable 64 example of Ludovicus
Cornarus, a patrician of Venice, cannot but admire them. This have they done
voluntarily and in health; what shall these private men do that are visited with sickness, and necessarily 65 enjoined to recover, and continue their health?  It is a hard
thing to observe a strict diet, et qui medice vivit, misere vivit, 6as the saying is,
quale hoc ipsum erit vivere, his si privatusfueris? as good be buried, as so much
debarred of his appetite; excessit medicina malumn, the physic is more troublesome
than the 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 67 Tully holds, " better be a
temperate old man than a lascivious youth.'Tis the only sweet thing (which he
57Celsitudo tua prandeat sola, absque apparatu auli- omnia quotidianum leporem habuit, et pomis indulsit.
co, contentus sit illustrissimus princeps duobus tantum 63 Annal. 6. Ridere solebat eos, qui post 30. aetatis anferculis, vinoque Rhenano solum in mensa utatur. nur, ad cognoscenda corpori suo noxia vel utilia, ali58 Semper intra satietatem a mensa recedat;-uno ferculo, cujus consilii indigerent.  64 A Lessio edit. 1614.
contentus.  59Lib. de Hel. et Jejunio. Multo me- 65 Egyptii olim omnes morbos curabant vomitu et jejulius in terram vina fudisses.  60Crato. Multum nio. Bohemus lib. 1. cap. 5.  G6.6 He who lives
refert non ignorare qui cibi priores, &c. liquida prtece- medically lives miserably."  67Cat. Major: Melior
dant carnium jura,' pisces, fructus, &c. Ccena brevior conditio senis viventis ex praescripto artis medicte, quam
sit prandio. 61 Tract. 6. contradict. 1. lib. 1. 62Super adolescentis luxuriosi.




Mem. 2.]                Retention and Evacuation rectified.                   285
adviseth) so to moderate ourselves, that we may have senectutem in juventute, et in
juventute senectutem, be youthful in our old age, staid in our youth, discreet and
temperate in both.
MEMB. II.
Retention and Evacuation 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; maxime conducit, saith Montaltus,
cap. 27. it very much avails. 6SAltomarus, 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, Beneficium ventris,
the benefit, help or pleasure of the belly, for it doth much ease it.  Laurentius, cap.
8, Crato, consil. 21. 1. 2. prescribes it once a day at least: where nature is defective,
art must supply, by those lenitive electuaries, suppositories, condite prunes, turpentine, clysters, as shall be shown.  Prosper Calenus, lib. de atra bile, commends
clysters in hypochondriacal melancholy, still to be used as occasion serves; 69 Peter
Cnemander in a consultation of his pro hypocondriaco, will have his patient continually loose, and to that end sets down there many forms of potions and clysters.
Mercurialis, consil. 88. if this benefit come not of its own accord, prescribes 70 clysters in the first place: so doth Montanus, consil. 24. consil. 31 et 229. he commends
turpentine to that purpose: the same he ingeminates, consil. 230. for an Italian abbot.'Tis very good to wash his hands and face often, to shift 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 dulleth the
spirits.
Baths are either artificial or natural, both have their special uses in this malady,
and as 7Alexander supposeth, lib. 1. cap. 16. yield as speedy a remedy as any other
physic whatsoever.   /Etius would have them   daily used, assidua balnea, Tetra. 2.
sect. 2. c. 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.
Rhasis makes it a principal cure, Tota cura sit in humectando, to bathe and afterwards anoint with oil. Jason Pratensis, Laurentius, cap. 8. and Montanus set down
their peculiar forms of artificial baths. Crato, consil. 17. lib. 2. commends mallows,
camomile, violets, borage to be boiled in it, and sometimes fair water alone, and in
his following counsel, Balneum aquce dulcis solum sepissime profuisse compertum
habemus. So doth Fuchsius, lib. 1. cap. 33. Frisimelica, 2. consil. 42. in Trincavelius.
Some beside herbs prescribe a ram's head and other things to be boiled. 72 Fernelius,
consil. 44. will have them used ten or twelve days together; to which he must enter
fasting, and so continue in a temperate heat, and after that frictions all over the body.
Lelius.Egubinus, consil. 142. and Christoph. ]Ererus, in a consultation of his, hold
once or twice a week sufficient to bathe, the 73 v  water to be warm, not hot, for fear
of sweating."  Felix Plater, observ. lib. 1. for a melancholy lawyer, 74"will have
lotions of the head still joined to these baths, with a ley wherein capital herbs have
been boiled." 75 Laurentius speaks of baths of milk, which I find approved by many
others. And still after bath, the body to be anointed with oil of bitter almonds, of
violets new or fresh butter 76 capon's grease, especially the backbone, and then
lotions of the head, embrocations, &c. These kinds of baths have been in former
times much frequented, and diversely varied, and are still in general use in those
eastern countries. The Romans had their public baths very sumptuous and stupend,
as Debet per amrena exerceri, et loca viridia, excretis tantia, inquit Montanus consil. 26.  2 In quihus
prius arte vel natura alvi excrementis. 69 Hildesheim jejunus diu sedeat eo tempore, ne sudorem excitent ant
spicel. 2. de mel. Primum omnium operam dabis ut sin. manifestum teporem, sed quadam refrigeratione hugulis diebus habeas beneficium ventris, semper cavendo mectent.  73 Aqua non sit calida, sed tepida, ne
ne alvus sit diutius astricta.  76 Si non sponte, clis- sudor sequatur.  74 Lotiones capitis ex lixivio, in
teribus purgetur.  1 Balneorum usus dulcium, siquid quo herbas capitales coxerint.  75 Cap. 8. de mel.
aliud, ipsis opitulatur. Credo hac dici cum aliqua jac. 7 Aut axungia pulli, Piso.




286                             Cure of Melancholy.                 [Part. 2. Sec. 2.
as those of Antoninus! and Dioclesian. Plin. 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 hundred 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. 1. 3, c. 8, Rosinus, Scot of Antwerp, and other antiquaries,
tell strange stories of their baths. Gillius, 1. 4. cap. ult. Topogr. Constant. reckons
up 155 public 77 baths in Constantinople, of fair building; they are still 7frequented
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. 79Busbequius, in his epistles, is very copious in describing the manner
of them, how their women go covered, a maid following with a box of ointment to
rub them. The richer sort have private baths in their houses; the poorer go to the
common, and are generally so curious in this behalf, that they will not eat nor drink
until they have bathed, before and after meals some, 80 " and will not make water
(but they will wash their hands) or go to stool."  Leo Afer. 1. 3. makes mention of
one hundred several baths at Fez in Africa, most sumptuous, and such as have great
revenues belonging to them. Buxtorf. 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 a divers
respect. s Marcus, de Oddis in Hip. affect. consulted about baths, condemns them
for the heat of the liver, because they dry too fast; and yet by and by, s2 in another
counsel for the same disease, he approves them because they cleanse by reason of
the sulphur, and would have their water to be drunk. Areteus, c. 7. commends alum
baths above the rest; and s3 Mercurialis, consil. 88. those of Lucca in that hypochondriacal passion. " He would have his patient tarry there fifteen days together, and
drink the water of them, and to be bucketed, or have the water poured on his head.
John Baptista, Sylvaticus cont. 64. commends all the baths in Italy, and drinking of
their water, whether they be iron, alum, sulphur; so doth 84Hercules de Saxonia.
But in that they cause sweat and dry so much, he confines himself to hypochondriacal melancholy alone, excepting that of the head and the other. Trincavelius,
consil. 14. lib. 1. refers those 5 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 86baths of Aquaria, and 36. consil. the drinking
of them. Frisimelica, consulted amongst the rest in Trincavelius, consil. 42. lib. 2.
prefers the waters of 87Apona before all artificial baths whatsoever in this disease, and
would have one nine years affected with hypochondriacal passions fly to them as to
a   holy anchor. Of the' same mind is Trincavelius himself there, and yet both put
a hot liver in the same party for a cause, and send him  to the waters of St. Helen,
which are much hotter. Montanus, consil. 230. magnifies the 89Chalderinian baths,
and consil 237. et 239. he exhorteth to the same, but with this caution, 90" 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, 1 naught for choleric, hot
and dry, and all infirmities proceeding of choler, inflammations of the spleen and
liver." Our English baths, as they are hot, must needs incur the same censure: but
D. Turner of old, and D. Jones have written at large of them. Of cold baths I find
little or no mention in any physician, some speak against them: 92 Cardan alone out
77 Thermae. Nympheae.  78 Sandes lib. 1. saith, that 87 Ad aquas Aponenses velut ad sacram anchoram conwomen go twice a week to the baths at least. 79Epist. 3. fugiat.  s Joh. Baubinus li. 3. c. 14. hist. admir.
so Nec alvum excernunt, quin aquam secum portent Fontis Bollenses in ducat. Wittemberg laudat aquas
qua partes obscsenas lavent. Busbequius ep. 3. Leg. Bollenses ad melancholicos morbos, maerorem, fascinaTurcie.   81 Hildesheim specie]. 2. de mel. Hypocon. tionem, aliaque animi pathemata.  89 Balnea Chalsi non adesset jecoris caliditas, Thermas laudarem, derina.  0 Hepar externe ungatur ne calefiat.
et si non nimia humoris exsiccatio esset metuenda. 91 Nocent calidis et siccis, cholericis, et omnibus morbis
82 Fol. 141.  83 Thermas Lucenses adeat, ibique aquas ex cholera, hepatis, splenisque affectionibus.  92 Lib.
ejus per 15. dies potet, et calidarum aquarum stillicidiis de aqua. Qui breve hoc vitae curriculum cupiunt sani
turn caput turn ventriculum de more subjiciat.  84 In transigere, frigidis aquis sawpe lavare debent, nulli atati
panth.   85 Aque Porrectane.  86 Aqute Aquaria:. cum sit incongrua, calidis imprimis utilis.




Mem. 2.]                 Retention and Evacuation rectified,                     287
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 temperatures.5" As for sweating, urine, blood-letting by
haemrods, 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 aptissimunm
remedium, a most apposite remedy, 93' remitting anger, and reason, that was otherwise bound."    Avicenna Fen. 3. 20. Oribasius med. collect. lib. 6. cap. 37. contend
out of Ruffus and others, 9"4 that many madmen, melancholy, and labouring of the
falling sickness, have been cured by this alone." Mlontaltus cap. 27. de melan. will
have it drive away sorrow, and all illusions of the brain, to purge the heart and brain
from ill smokes and vapours that offend them: 9" and if it be omitted," as Valescus
supposeth, "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 melancholia virginum et monialium; ob seminis retentionem 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 oficinam meritoriam incidisset, d quindecem viris eadem
nocte compressa, mensium largo profluvio, quod pluribus annis ante constiterat, non
sine magno pudore mane menti restituta discessit. But this must be warily understood, for as Arnoldus objects, lib. 1. breviar. 18. cap. Quid coitus ad melancholicum
succum?  What affinity have these two? 96 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 been otherwise accustomed unto it. Montaltus cap. 27. will not allow of
moderate Venus to such as have the gout, palsy, epilepsy, melancholy, except they
be very lusty, and full of blood.  7 Lodovicus Antonius lib. med. miscel. in his chapter
of Venus, forbids it utterly to all wrestlers, ditchers, labouring men, &c. 9 Ficinus
and 9"Marsilius Cognatus puts Venus one of the five mortal enemies of a student:
" it consumes the spirits, and weakeneth the brain." Halyabbas the Arabian, 5. Theor.
cap. 36. and Jason Pratensis make it the fountain of most diseases, 100" but most pernicious to them who are cold and dry:" a melancholy man must not meddle with it,
but in some cases.   Plutarch 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 senectus. Aristotle gives instance in sparrows, which are
parim vivaces ob salacitatem^,' 2 short lived because of their salacity, which is very
frequent, as Scoppius in Priapiis will better inform you. The extremes being both
bad, 3 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 4 Hercules, Proculus the emperor, lusty Laurence, Gprostibulum fcemin ce  essalina the empress, that by philters, and such kind
of lascivious meats, use all means to 7 enable themselves: and bragof it in the end,
confodi multas enim, occidi vero paucas per ventrem vidisti, as that Spanish   Celestina merrily said: others impotent, of a cold and dry constitution, cannot 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.
93 Solvit Venus rationis vim impeditam, ingentes iras semen conservare.  2 Nequitia est qume te non sinit
remittit, &c.   UlMulti comitiales, melancholici, esse seneni.  sVide Montanum, Pet. Godefridum,
insani, hujus usu solo sanati.  95Si omittatur coitus, Amorum lib. 2. cap. 6. curiosum,de his, nam et numecontristat, et plurimum gravat corpus et animum. rum de finite Talimudistis, unicuique sciatis assignari
soNisi certo constet nimium semen aut sanguinem suum tempus, &c.  4Thespiadas genuit.  sVide
causam esse, aut amor praecesserit, aut, &c.  97 Ath- Lampridium vit. ejus4. 6 Et lassata viris,&c. 7 Vid.
letis, Arthriticis, podagricis nocet, nec opportuna pro- Mizald. cent. 8. 11. Lemnium lib. 2. cap. 16. Catullum
dest, nisi fortibus et qui multo sanguine abundant. ad Ipsiphilam, &c. Ovid. Eleg. lib. 3. et 6. &c. quod
Idem Scaliger exerc. 269. Turcis ideo luctatoribus pro- itinera una nocte confecissent, tot coronas ludicro deo
hibitum.    98 De sanit tuend. lib. 1.  99 Lib. 1. puta Triphallo, Marsime, Hermme, Priapo donarent, Cin.
ca. 7. exhaurit enim spiritus animumque debilitat. gemus tibi mentulam coronis, &c.  Pernoboscodid.
00 Frigidis et siccis corporibus inimicissima.  1 Vesci Gasp. Barthii.
intra satietatem, impigrum esse ad laborem, vitale




288                          Cure of Melancholy.                [Part. 2. Sec. 2.
MEMB. III.
Air rectified.  With a digression of the Air.
As a long-winged hawk, when he is first whistled off the fist, mounts aloft, and
for his pleasure fetcheth many a circuit in the air, still soaring higher and higher,
ill 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 relation of the friar of 9 Oxford be true, concerning those northern parts under the Pole (if I meet obiter with the wandering
Jew, Elias Artifex, or Lucian's Icaromenippus, they shall be my guides) whether
there be such 4. Euripes, and a great rock of loadstones, which may cause the
needle in the compass still to bend that way, and what should be the true cause of
~he variation of the compass, 0'is it a magnetical rock, or the pole-star, as Cardan
will; or some other star in the bear, as Marsilius Ficinus; or a magnetical meridian, as
Maurolicus; Vel situs in vend terrce, as Agricola; or the nearness of the next continent,
as Cabeus will; or some other cause, as Scaliger, Cortesius, Conimbricenses, 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 Rasceburg in Finland, the needle runs round, if any
ships come that way, though l1 Martin Ridley write otherwise, that the needle near
the Pole will hardly be forced from his direction.'Tis fit to be inquired whether
certain rules may be made of it, as 11. grad. Lond. variat. alibi 36. &c. and that
which is more prodigious, the variation varies in the same place, now taken accurately,'tis so much after a few years quite altered from that it was: till we have
better intelligence, let our Dr. Gilbert, and Nicholas 12 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
Bartison the Hollander, under the Pole itself, which for some reasons I hold best:
or by Fretum Davis, or Nova Zembla. Whether 13 Hudson's discovery be true of a
new found ocean, any likelihood of Button's Bay in 50. degrees, HIubberd's Hope in
60. that of lut ultra near Sir Thomas Roe's welcome in Northwest Fox, being that
the sea ebbs and flows constantly there 15. foot in 12. hours, as our 4new cards
inform us that California is not a cape, but an island, and the west winds make the
neap tides equal to the spring, or that there be any probability to pass by the straits
of Anian to China, by the promontory of Tabin.  If there be, I shall soon perceive
whether 1' Marcus Polus the Venetian's narration be true or false, of that great city
of Quinsay and Cambalu; whether there be any such places, or that as'6 Matth.
Riccius the Jesuit hath written, China and Cataia be all one, the great Cham of Tartary and the king of China be the same; Xuntain and Quinsay, and the city of
Cambalu be that new Peking, or such a wall 400 leagues long to part China from
Tartary: whether 17 Presbyter John be in Asia or Africa; M. Polus Venetus puts him
in Asia,'s the most received opinion is, that he is emperor of the Abyssines, which
of old was Ethliopia, now Nubia, under the equator in Africa. Whether 9 Guinea
be an island or part of the continent, or that hungry 20 Spaniard's discovery of Terra.3ustralis Incognita, or Miagellanica, be as true as that of JMercurius 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
sNich. de Lynna, cited by Mercator in his map. Fox.  i5Lib. 2. ca. 64. de nob. civitat. Quinsay,et
10 Mons Sloto. Some call it the highest hill in the world, cap. 10. de Cambalu.  le Lib. 4. exped. ad Sinas, ca.
next Teneriffe in the Canaries, Lat, 81.  "Cap. 26. 3. et lib. 5. c. 18.  7 M. Polus in Asia Presb. Joh.
in his Treatise of Magnetic Bodies.  12 Lege lib. 1. meminit lib. 2. cap. 30.  1 Alluaresius et alii.
cap. 23. et 24. de magnetica philosophia, et lib. 3. cap. 19Lat. 10. Gr. Aust.  soFerdinando de Quir. Anno
4.   1 1612.  14 M. Brigs, his map, and Northwest 1612.




Mem. 3.]                       Digression of Sir.                            289
a more convenient passage to JMare pacifcum: methinks some of our modern argonauts should prosecute the rest.  As I go by Madagascar, I would see that great
bird 21 ruck, that can carry a mal and horse or an elephant, with that Arabian phoenix
described by 22Adricomius; see the pelicans of Egypt, those Scythian gryphes in
Asia: and afterwards in Africa examine the fountains of Nilus, whether Herodotus, 23Seneca, Plin. lib. 5. cap. 9.  Strabo. lib. 5. give a true cause of his
annual flowing, 24Pagaphetta discourse rightly of it, or of Niger and Senegal;
examine Cardan, 2 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 fromn those great
dropping perpetual showers which are so frequent to the 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 Cauchinthina-?  I would observe all those 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 26 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 merchants come in three weeks, as 27Scaliger 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, ubi nec aurce nec
venti spirant, (insomuch that they that ascend die suddenly very often, the air is so
subtile,) 1250 paces high, according to that measure of Dicearchus, or 78 miles perpendicularly high, as Jacobus Mazonius, sec. 3. et 4. expounding that place of Aristotle about Caucasus; and as 2 Blancanus the Jesuit contends out of Clavius and
Nonius demonstrations de Crepusculis: or rather 32 stadiums, 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, Exer. 38, others 100 paces. I would see those inner parts of America,
whether there be any such great city of Manoa, or Eldorado, in that golden empire,
where the highways are as much beaten (one reports) as between Madrid and Valadolid in Spain; or any such Amazons as he relates, or gigantic Patagones in Chica;
with that miraculous mountain 29 Ybouyapab in the Northern Brasil, cujus jugum
sternitur in amcenissimam planitiem, 4c. or that of Pariacacca so high elevated in
Peru. 30 The peak of Teneriffe how high it is? 70 miles, or 50 as Patricius holds,
or 9 as Snellius demonstrates in his Eratosthenes: see that strange 31 Cirknickzerksey
lake in Carniola, 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 Wernerus make an argument of the Argonauts sailing under
ground.   And that vast den or hole called 3 Esmellen in Muscovia, quce visitur horriendo hiatu, kc. which if anything casually fall in, makes such a roaring noise, that
no thunder, or ordnance, or warlike engine can make the like; 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 1. 3. c. 16. hot in a cold country, the spring of which boils up in the middle
2lAlarum penne continent in longitudine 12. passus, quinta privationis, sexta contrarietatis. Patritius saith
elephantem in sublime tollere potest. Polus 1. 3. c.40. 52 miles in leight.  28 Lib. de explicatione loco.
22 Lib. 2. Descript. terrae sanctse.  23 Natur. quaest. rum Mathem. Aristot.  2 Laet. lib. 17. cap. 18.
lib. 4. cap. 2.  24 Lib. de reg. Congo.  as Exercit. descrip. occid. Ind.  30 Luge alii vocant.  31 Geor.
47.   26See M. Carpenter's Geography, lib. 2. cap. 6. Wernerus, Aquae lanta celeritate erumpunt et absor.
et Bern. Telesius lib. de mari.  27 Exercit. 52. de bentur,ut expedito equiti aditum intercludapt. 32Bois.
maris motu causse investigandae: prima reciprocationis, sardus de Magis cap. de Pilapiis.
secunda varietatis, tertia celeritatis quarta cessationis,
37                              Z




290                             Cure of Jelancholy.                 [Part. 2. Sect. 2.
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.   For from
the ocean, at the Straits of Gibraltar, there is a perpetual current into the Levant, and
so likewise by the Thracian Bosphorus out of the Euxine or Black Sea, besides all
those great rivers of Nile, Po, Rhone, &c. 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, &c. (And, if I could, observe what becomes of
swallows, storks, cranes, cuckoos, nightingales, redstarts, and many other kind of
singing birds, water-fowls, hawks, &c. some of them are only seen in summer, some
in winter; some are observed in the 33 snow, and at no other times, each have their
seasons.  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 34 Herbastein: how comes it to
pass? Do they sleep in winter, like Gesner's Alpine mice; or do they lie hid (as
35 Olaus affirms) " in the bottom of lakes and rivers, spiritum  continentes? 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 Babylonica 1. 2. manifestly convicts, out of his own knowledge; for when he was ambassador in Egypt, he saw swallows, Spanish kites, 6 and many such other European
birds, in December and January very familiarly flying, and in great abundance, about
Alexandria, ubi floridce tune arbores ac viridaria.   Or lie they hid in caves, rocks,
and hollow trees, as most think, in deep tin-mines or sea-cliffs, as 37 Mr. Carew gives
out?   I conclude of them all, for my part, as 38 Munster doth of cranes and storks;
whence they come, whither they go, incompertum adhuc, as yet we know not. i We
see them here, some in summer, some in winter; " their coming and going is sure
in the night: in the plains of Asia (saith he) the storks meet on such a set day, he
that comes last is torn in pieces, and so they get them gone."  Many strange places,
Isthmi, Euripi, Chersonesi, creeks, havens, promontories, straits, lakes, baths, rocks,
mountains, places, and fields, where cities have been ruined or swallowed, battles
fought, creatures, sea-monsters, remora, &c. minerals, vegetals.  Zoophytes were fit
to be considered in such an expedition, and amongst the rest that of 39 Hartastein
his Tartar lamb, 40 Hector Boethius goosebearing tree in the orchards, to which Cardan lib. 7. cap. 36. de rerum varietat. subscribes: 41 Vertomannus wonderful palm,
that 42fly in Hispaniola, that shines like a torch in the night, that one may well see
to write; those spherical stones in Cuba which nature hath so made, and those like
birds, beasts, fishes, crowns, swords, saws, pots, &c usually found in the metal mines
in Saxony about Mansfield, and in Poland near Nokow and Pallukie, as 43Munster
and others relate.  Many rare creatures and novelties each part of the world affords:
amongst the rest, I would know for a certain whether there be any such men, as Leo
Suavius, in his comment on Paracelsus de sanit. tuend. and 44 Gaguinus records in his
description of Muscovy, " that in Lucomoria, 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 superficies be bigger than the seas: or that of Archimedes be true:
4he superficies of all water is even? Search the depth, and see that variety of seamonsters and fishes, mermaids, sea-men, horses, &c. which it affords. Or whether
that be true which Jordanus Brunus scoffs at, that if God did not detain it, the sea
s In campis Lovicen. solum visuntur in nive, et ubi- 126.  39 Comment. Muscov.  40 Hist. Scot. 1. 1.
nam vere, aestate, autumno se occultant. Hermes 41Vertomannus 1. 5. c. 16. mentioneth a tree that hears
Polit. 1. 1. Jul. Bellius.  34Statim ineunte vere fruits to eat, wood to burn, hark to make ropes, wine
sylvae strepunt eorum cantilenis. Muscovit. comment. and water to drink, oil and sugar, and leaves as tiles to
3Immergunt se fluminibus, lacubusque per hyememn cover houses, flowers, for clothes, &c.  42 Animal
totam, &c.  36eCaterasque volucres Pontum hyeme infectum Cusino, ut quis legere vel scribere possit sine
adveniente 6 nostris regionibus Europeis transvolantes. alterius ope luminis.  43 Cosmog i. ib. 1. cap. 435 et
37 Survey of Cornwall.  s3porro ciconite quonam lib. 3. cap. 1. habent ollas a natura formatas 6 terra
e loco veniant, quo se conferant, incompertum adhuc, extractas, similes illis a figulis factis, coronas, pisces,
agmen venientium, descendentium, ut gruum venisse aves, et omnes animantium species.  44Ut solen:
cernimus, nocturnis opinor temporibus. In patentibus hirundines et ranre prae frigoris magnitudine mori, et'Asie campis certo die congregant se, earn que novis- postea redeunte vere 24. Aprilis reviviscere.
sime advenit lacerant, inde avolant. Cosmog. 1. 4. c.




Mem. 3.]                       Digression of.ir.                            291
would overflow the earth by reason of his higher site, and which Josephus Blancanus
the Jesuit in his interpretation on those mathematical places of Aristotle, foolishly
fears, and in a just tract proves by many circumstances, that in time the sea will
waste away the land, and all the globe of the earth shall be covered with waters;
risum teneatis amici? what the sea takes away in one place it adds in another.
Methinks he might rather suspect the sea should in time be filled by land, trees grow
up, carcasses, &c. that all-devouring fire, omnia devorans et consumens, will sooner
cover and dry up the vast ocean with sand and ashes. I would examine the true
seat of that terrestrial 45 paradise, and where Ophir was whence Solomon did fetch
his gold: from Peruana, which some suppose, or that Aurea Chersonesus, as Dominicus Niger, Arias Montanus, Goropius, and others will. I would censure all Pliny's,
Solinus', Strabo's, Sir John Mandeville's, Olaus Magnus', Marcus Polus' lies, correct
those errors in navigation, reform cosmographical charts, and rectify longitudes, if it
were possible; not by the compass, as some dream, with Mark Ridley in his treatise
of magnetical bodies, cap. 43. for as Cabeus magnet philos. lib. 3. cap. 4. fully
resolves, there is no hope thence, yet I would observe some better means to find
them out.
I would have a convenient place to go down with Orpheus, Ulysses, Hercules,
46 Lucian's Menippus, at St. Patrick's purgatory, at Trophonius' den, Hecla in Iceland,
AEtna in Sicily, to descend and see what is done in the bowels of the earth: do stones
and metals grow there still? how come fir trees to be 47 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? 4 Anno 1460 at Bern in Switzerland 50 fathom deep
a ship was digged out of a mountain, where they got metal ore, in which were 48
carcasses of men, with other merchandise.  That such things are ordinarily found
in tops of hills, Aristotle insinuates in his meteors, 49 Pomponius Mela in his first
book, c. de JVumidia, and familiarly in the Alps, saith'0Blancanus the Jesuit, the like
is to be seen: came this from earthquakes, or from Noah's flood, as Christians suppose, or is there a vicissitude of sea and land, as Anaximenes held of old, the mountains of Thessaly would become seas, and seas again mountains? The whole world
belike should be new moulded, when it seemed good to those all-commanding
powers, and turned inside out, as we do haycocks in harvest, top to bottom, or bottom to top: or as we turn apples to the fire, move the world upon his centre; that
which is under the poles now, should be translated to the equinoctial, and that which
is under the torrid zone to the circle arctic and antarctic another while, and so be
reciprocally warmed by the sun: or if the worlds be infinite, and every fixed star a
sun, with his compassing planets (as Brunus and Campanella conclude) cast three or
four worlds into one; or else 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 5 compass, its diameter
is 7,000 from us to our antipodes, and what shall be comprehended in all that space?
What is the centre of the earth? is it pure element only, as Aristotle decrees, inhabited (as 52Paracelsus thinks) with creatures, whose chaos is the earth: or with
fairies, as the woods and waters (according to him) are with nymphs, or as the air
with spirits? Dionisiodorus, a mathematician in 53 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
Enides, 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. 1. 2. as he there disputes. " Whatsoever philosophers write (saith 54 Surius) there be certain mouths of hell, and places appointed
45Vid. Pererium in Gen. Cor. a Lapide, et alios. and some others, held of old as round as a trencher.
46 In Necyomantia Tom. 2.  47 Pracastorius lib. de 62 Li. de Zilphia et Pigmeis, they penetrate the earth as
simp. Georgius Merula lib. de mem. Julius Billius, &c. we do the air.  53Lib. 2. c. 112.  54 Commentar.
48 Simlerus, Ortelius, Brachiis centurn subterra reperta ad annum 1537. Quicquid dicunt, Philosophi, quadam
est, in qua quadraginta octo cadavera inerant, An- sunt Tartari ostia, et loca puniendis anirnis destinata,'
chorme, &c.  49 Pisces et conchse in montibus repe- ut Hecla mons,&c. ubi mortuorum spiritus visuntur,&c.
riuntur.  50 Lib. de locis Mathemat. Aristot.  61 Or voluit Deus extare talia loca, ut discant mortales.
plain, as Patricius holds, which Austin, Lactantius,




292                            Cure of Melancholy.                [Part. 2. Sec. 2.
for the punishment of men's souls, as at Hecla in Iceland, where the ghosts of dead
men are familiarly seen, and sometimes talk with the living: God would have such
visible places, that mortal men might be certainly informed, that there be such punishments after death, and learn hence to fear God."  Kranzius Dan. hist. lib. 2. cap.
24. subscribes to this opinion of Surius, so doth Colerus cap. 12. lib. de immortal
animce (out of the authority belike of St. Gregory, Durand, and the rest of the schoolmen, who derive as much from XAtna 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 howlings 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 crows, 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 56 Kornmannus mirac. mort.
lib. 1. cap. 38. Camerarius oper. suc. cap. 37. Bredenbachius pereg. ter. sand. 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 suich local known place, more than Styx or Phlegethon, Pluto's court,
or that poetical Infernus, 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 Infernos via, which is the shortest cut, quia nullum d mortuis naulum
co loci exposcunt, (saith 57 Gerbelius) and besides there were no fees to be paid. Well
then, is it hell, or purgatory, as Bellarmine: or Limbus patrum, as Gallucius will,
and as Rusca will (for they have made maps of it) 58 or Ignatius parler? Virgil,
sometimes bishop of Saltburg (as Aventinus Jlnno. 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 confute) but not as a ball; and
Jerusalem where Christ died the middle of it; or Delos, as the fabulous Greeks
feigned: because when Jupiter let two eagles loose, to fly from the world's ends east
and west, they met at Delos. But that scruple of Bonifacius is now quite taken
away by our latter divines: Franciscus Ribera, in cap. 14. JJlpocalyps. 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 p — er stadia mille sexcenta, ec. But Lessius lib. 13. de moribus divinis, cap. 24. will have this local hell
far less, one Dutch mile in diameter, all filled with fire and brimstone: because, as
he there demonstrates, that space, cubically multiplied, will make a sphere able to
hold eight hundred thousand millions of damned bodies (allowing each body six foot
square) which will abundantly suffice; Ciim certum sit, inquit, facta subductione, non
futuros centies mille milliones damnandorum.  But if it be no material fire (as ScoThomas, Bonaventure, Soncinas, Voscius, and others argue) it may be there or elsewhere, as Keckerman disputes System. Theol. for sure somewhere it is, certum est
alicubi, etsi definitus circulus non assignetur.  I will end the controversy in 59Austin's words, " Better doubt of things concealed, than to contend about uncertainties,
where Abraham's bosom is, and hell fire:" 60Vix a mansuetis, d contentiosis nunquam
invenitur; scarce the meek, the contentious 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 61 secret passages, 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,
6sUbi miserabiles ejulantium voces audiuntur, qui tare de occultis, quam litigare de incertis, ubi flamma
auditoribus horrorem incutiunt haud vulgarem, &c. inferni, &c.  60 See Dr. Reynolds pramlect. 55. in Apoc
56Ex sepalchris apparent mense Martio, et rursus sub GlAs they come from the sea, so they return to the sea
teoram se abscondunt,-&c.  67 Descript. Grwec. lib. 6. again by secret passages, as in all likelihood the CaspiaL.
de Pelop.  s Conclave Ignatii.  59 Melius dubi- Sea vents itself into the Euxine or ocean.




Mem. 3.]                         Digression of Mir.                             293
from 62 abundance of rain that falls, or from that ambient heat and cold, which alters
that inward heat, and so per consequens the generation of waters. Or else it may be
full of wind, or a" sulphureous 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
MIenippus consult with or ask of Tiresias, if you will not believe philosophers, he
shall clear all your doubts when he makes a second voyage.
In the mean time let us consider of that which is sub dio, and find out a true cause,
if it be possible, of such accidents, meteors, alterations, as happen above ground.
Whence proceed that variety of manners, and a distinct character (as it were) to
several nations? Some are wise, subtile, witty; others dull, sad and heavy; some
big, some little, as Tully de Fato, Plato in Timeo, Vegetius and Bodine prove at
large, method. cap. 5. some soft, and some hardy, barbarous, civil, black, dun, white,
is it from the air, from the soil, influence of stars, or some other secret cause? Why
doth Africa breed so many venomous beasts, Ireland none?        Athens owls, Crete
none? 63Why hath Daulis and Thebes no swallows (so Pausanius informeth us)
as well as the rest of Greece, 64 Ithaca no hares, Pontus asses, Scythia swine? whence
comes this variety of complexions, colours, plants, birds,-beasts, a metals, peculiar
almost to every place?  Why so many thousand 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 held me in suspense; no Greek, Latin,
Hebrew ever heard of them before, and yet as differing from our European animals,
as an egg and a chestnut: and which is more, kine, horses, sheep, &c., till the
Spaniards brought them, were never heard of in those parts?      How comes it to
pass, that in the same site, in one latitude, to such as are Perieci, 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 66Caput bonce spei are
blackamores, and yet both alike distant from the equator: nay, they that dwell in the
same parallel line with these negroes, as about the Straits of Magellan, are white
coloured, and yet some in Presbyter John's country in ]Ethiopia are dun; they in
Zeilan and Malabar parallel with them   again black: Manamotapa in Africa, and St.
Thomas Isle are extreme hot, both under the line, coal black their inhabitants,
whereas in Peru they are quite opposite in colour, very temperate, or rather cold,
and yet both alike elevated.   Moscow in 53. degrees of latitude extreme cold, as
those northern countries usually are, having one perpetual hard frost all winter long;
and in 52. deg. lat. sometimes hard frost and snow all summer, as Button's Bay, &c.,
or by fits; and yet 67 England near the same latitude, and Ireland, very moist, warm,
and more temperate in winter than Spain, Italy, or France. Is it the sea that causeth
this difference, and the air that comes from it: Why then is 6s Ister so cold near the
Euxine, Pontus, Bithynia, and all Thrace; frigidas regiones Maginus calls them,
and yet their latitude is but 42. which should be hot: 5"Quevira, or Nova Albion -in
America, bordering on the sea, was so cold in July, that our 7 Englishmen could
hardly endure it.  At Noremberga in 45. lat. all the sea is frozen ice, and yet in a
more southern latitude than ours.   New England, and the island of Cambrial Colchos, which that noble gentleman Mr. Vaughan, or Orpheus junior, describes in his
Golden Fleece, is in the same latitude with little Britain in France, and yet their
winter begins not till January, their spring till May; which search he accounts
worthy of an astrologer: 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?
2 Seneca quast. lib. cap. 3, 4, 5, 6, 7, 8, 9, 10,11,12. de rari quis possit, in tota America nusquam nigros invecausis aquaram perpetuis.  63rn iis nec pullos hirun- -niri, praeter paucos in loco Quareno illis dicto: quae
dines excludunt, neque, &c.  64Th. Ravennas lib. hujus coloris causa efficiens, coslive an terras qualitas,
de vit. horn. preerog. ca. ult.  66 At Quito in Peru. an soli proprietas, aut ipsornm hominum innata ratio,
Plus auri quam terrme foditur in aurifodinis.  o6Ad aut omnia? Ortelius in Africa Theat.,,  7Regio
Caput bonce spei incole sunt nigerrimi: Si sol causa, quocunque anni tempore temperatissima. Ortel. Mulcur nion Hispani et Itali teque nigri, in eadem latitudine, tas Galliie et Italie Regiones, molli tepore, et benigna
teque distantes ab AEquatore, hi ad Austrum, illi ad quadam temperie prosus antecellit, Jovi.  68Lat. 45.
Boream? qui sub Presbytero Johan. habitant subfusci Dantubii.  s Quevira lat. 40.  0 In Sir Fra.
sunt, in Zeilan et Malabar nigri, teque distantes ab Drake's voyage.
jEquatore, eodemque cceli parallelo: sed hoc magis miz2




294                            Cure of MelanchoZy.                [Part. 2. Sec. 2.
Our climes breed lice, 7Hungary and Ireland male audiunt in 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 Nilus not far from
the sea, and yet there it seldom  or never rains: Rhodes, 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 JMare pacifico, seldom or never any. Is it from tropic stars, apertio portarun, 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?
Bodin relates of a Portugal ambassador, that coming from 72Lisbon to 73 Dantzic in
Spruce, found greater heat there than at any time at home. Don Garcia de Sylva,
legate to Philip III., king of Spain, residing at Ispahan in Persia, 1619, in his letter
to the Marquess of Bedmar, makes mention of greater cold in Ispahan, whose lat. is
31. gr. than ever he felt in Spain, or any part of Europe. The torrid zone was by
our predecessors held to be uninhabitable, but by our modern travellers found to be
most temperate, bedewed with frequent rains, and moistening showers, the breeze and
cooling blasts in some parts, as 74 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
75 country, by reason of the site to seas, hills or dales, want of water, nature of soil,
and the like: as in Spain Arragon 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
about76 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 quarters 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 ardores Jidos nivibus, 77 Tacitus calls them, and Radzivilus
epist. 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, corn. in. 3. cap. Josua quCest. 5.
Jbulensis qucest. 37.  In the heat of summer, in the king's palace in Escurial, the
air is most temperate, by reason of a cold blast which comes from the snowy mountains of Sierra de Cadarama hard by, when as in Toledo it is very hot: so in all
other countries. The causes of these alterations are commonly by reason of their
nearness (I say) to the middle region; but this diversity of air, in places equally
situated, elevated and distant from the pole, can hardly be satisfied with that diversity
of plants, birds, beasts, which is so familiar with us: with Indians, everywhere, the
sun is equally distant, the same vertical stars, the same irradiations of planets, aspects like, the same nearness of seas, the same superficies, the same soil, or not much
different.  Under the equator itself, amongst the Sierras, Andes, Lanos, as Herrera,
Laet, and 7s Acosta contend, there is tam mirabilis et inopinata varietas, such variety
of weather, ut merito 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 7 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, &c. Hic ego,
saith Acosta, philosophiac m Jristotelis meteorologicam vehementer irrisi, czm,,c.,
when the sun comes nearest to them, they have great tempests, storms, thunder and
lightning, great store of rain, snow, and the foulest weather: when the sun is vertical, their rivers overflow, the morning fair and hot, noon-day cold and moist: all
which is opposite to us.  How comes it to pass?  Scaliger poetices 1. 3. c. 16. discourseth thus of this subject.  How comes, or wherefore is this temeraria siderum
disposition this rash placing of stars, or as Epicurus will, fortuita, or accidental?
7Lansius orat. contra Hungaros.  72 Lisbon lat. 1 betwixt Liege and Ajax not far distant, descript. Belg.
38.   73 Dantzic lat 54.  74 De nat. novi orbis lib. 7 Magin. Quadus.  77 Hist. lib. 5.  7s Lib. 11.
1. cap. 9. Suavissimus omnium locus, &c.  76 The cap. 7.  79 Lib. 2. cap. 9. Cur. Potosi et Plata, urbes
same variety of weather Lod. Guicciardine observes in tam tenui intervallo, utraque mont osa, &c.




Mem. 3.]                        Digression of sir.                          295
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 be justce dimensiones, et prudens partium Jispositio,
as in the fabric of man, his eyes, ears, nose, face, members are correspondent, cur
non idem coelo opere omnium pulcherrimo?  Why are the heavens so irregular, neque
paribus molibus, neque paribus intervallis, whence is this difference?  Diversos (he
concludes) efficere locorum Genios, to make diversity of countries, soils, manners,
customs, characters, and constitutions among us, ut quantum vicinia ad charitatem
addat, sidera distrahant ad perniciem, and so by this means fluvio vel monte distincti
sunt dissimiles, the same places almost shall be distinguished in manners. But this
reason is weak and most insufficient. The fixed stars are removed since Ptolemy's
time 26. gr. from the first of Aries, and if the earth be immovable, as their site varies,
so should countries vary, and diverse alterations would follow. But this we perceive not; as in Tully's time with us in Britain, calum visufcdum, et in quo facile
generantur nubes, cc.,'tis so still. Wherefore Bodine Theat. nat. lib. 2. and some
others, will have all these alterations and effects immediately to proceed from those
genii, spirits, angels, which rule and domineer 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, 8 men grow less,
&c. There are that observe new motions of the heavens, new stars, palantia 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 stars, 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 undiscerned; 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 8s Paradise, by reason
of the plenty of waters, in promptu causa 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 prac se
ferentes,  " uninhabitable therefore of men, birds, beasts, void of all green trees, plants,
and fruits, a vast rocky horrid wilderness, which by no art can be manured,'tis evident."  Bohemia is cold, for that it lies all along to the north. But why should it
be so hot in Egypt, or there never rain? Why should those 82 etesian and northeastern 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 83terrible 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 quite opposite is to be found? Sometimes (as
in s4 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 Periceci, or very
near site, how can that position hold?
iWho can give a reason of this diversity of meteors, that it should rain 85 stones,
frogs, mice, &c. Rats, which they call Lemmer in Norway, and are manifestly observed (as 86 Munster writes) by the inhabitants, to descend and fall with some fecu-lent showers, and like so many locusts, consume all that is green. Leo Afer speaks
as much of locusts, about Fez in Barbary there be infinite swarms in their fields upon
a sudden: so at Aries in France, 1553, the like happened by the same mischief, all
their grass and fruits were devoured, magna incolarum admiratione et consternatione
(as Valeriola obser. med. lib. 1. obser. 1. relates) ccelum subito obumbrabant, 4'c. he
concludes, 7 it could not be from natural causes, they cannot imagine whence theysoTerra malos homines nunc educat atque pusillos. Livie.  s6Cosmog. lib. 4. cap. 22. Hae tempestati.
81 Nav. 1. 1. c. 5.  2 Strabo.  83 As under the bus decidunt e nubibus fmeculentis, depascunturque more
equator in many parts, showers here at such a time, locustorum omnia virentia.  7H-ort. Genial. An a
winds at such a time, the Brise they call it.  84 Ferd. terra sursum rapiuntur a solo iterumque cum pluviis
Cortesius. lib. Novus orbis inscript. 8 Lapidatum est. proocipitantur? &c.




296                             Cure of Melancholy.                  [Part. 2. Sec. 2.
come, but from heaven. Are these and such creatures, corn, wood, stones, worms,
wool, blood, &c. lifted up into the middle region by the sunbeams, as 8 Baracellus
the physician disputes, and thence let fall with showers, or there engendered? 89 Cornelius Gemma is of that opinion, they are there conceived by celestial influences:
others suppose they are immediately from God, or prodigies raised by art and
illusions of spirits, which are princes of the air; to whom    Bodin. lib. 2. Theat.
NVat. subscribes.  In fine, of meteors in general, Aristotle's reasons are exploded by
Bernardinus Telesius, 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, 9 vapours, arise
higher than fifty or eighty miles, and all the rest to be purer air or element of fire:
which 1 Cardan, 2 Tycho, and    3 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 ig 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, 94full 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 95America; if a man ascend, he faints instantly for
want of thicker air to refrigerate the heart.  Acosta, i. 3. c. 9. calls this mountain
Periacaca 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 fingers and toes. Tycho will have two distinct
matters of heaven and air; but to say truth, with some small qualification, they have
one and the self-same opinion about the essence and matter of heavens; that it is
not hard and impenetrable, as peripatetics hold, transparent, of a quinta essential
96 4 but.that it is penetrable and soft as the air itself is, and that the planets move in
it, as birds in the air, fishes in the sea." This they prove by motion of comets, and
otherwise (though Claremontius in his Antitycho stiffly opposes), which are not
generated, as Aristotle teacheth, in the aerial region, of a hot and dry exhalation,
and so consumed: but as Anaxagoras and Democritus held of old, of a celestial
matter: and as 97 Tycho, 9 Eliseus, Rceslin, Thaddeus, Haggesius, Pena, Rotman,
Fracastorius, demonstrate by their progress, parallaxes, refractions, motions of the
planets, which interfere and cut one another's orbs, now higher, and then lower,
as'c amongst the rest, which sometimes, as 99Kepler 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 00 other sufficient reasons, far above the moon:
exploding in the meantime that element of fire, those fictitious first watery movers,
those heavens I mean above the firmament, which Delrio, Lodovicus Imola, Patricius, and many of the fathers affirm; those monstrous orbs of eccentrics, and
Eccentre Epicycles deserentes.   Which howsoever Ptolemy, Alhasen, Vitellio, Purbachius, Maginus, Clavius, and many of their associates, stiffly maintain to be real
orbs, eccentric, concentric, circles  equant, &c. are absurd and ridiculous.  For who
s8Tam ominosus proventus in naturales causas re- aeris et retheris diaphana esse, nec refractiones aliunde
ferri vix potest.  9 Cosmog. c. 6.  90Cardan quam a crasso aere causari-Non dura aut impervia,
saith vapours rise 288 miles from the earth, Eratosthe- sed liquida, subtilis, motuique Planetarum facile cedens.
nes 48 miles.  91 De subtil. I. 2.  92 In progymnas. 97 In Progymn. lib. 2. exempl. quinque.  9s In Theoriia
93 Prmfat. ad Euclid. Catop.  94 Manucodiatte, birds nova Met. cnclestium 1578.  99 Epit. Astron. lib. 4.
that live continually in the air, and are never seen on 100 Multa sane hine consequuntur absurda, et si nihil
ground but dead: See Ulysses Alderovand. Ornithol. aliud, tot Cometse in lthere animadversi, qui nullius
Seal. exerc. cap. 229.  5 Laet. descrip. Amer. orbis ductum comitantur, id ipsum sufficienter refellunt.
g9 Epist. lib. 1. p. 83. Ex quibus constat nec diversa Tycho astr. epist. page 107.




Mem. 3.]                     Digression of.Iir.                       297
is so mad to think that there should be so many circles, like subordinate wheels in
a clock, alliimpenetrable and hard, as they feign, add ahd subtract at their pleasure.'Maginus rhakes eleven heavens, subdivided into their orbs and circles, and all too
little to serve those particular appearances: Fracastorius, seventy-two homocentrics;
Tycho Brahe, Nicholas Ramerus, Heliseus Rceslin, 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 them supposed only
for method and order. Tycho hath feigned I know not how many subdivisions of
epicycles in epicycles, &c., to calculate and express the moon's motion: but when
all is done, as a supposition, and no otherwise; not (as he holds) hard, impenetrabIe, subtile, transparent, &c., or making music, as Pythagoras 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 made his fellow-citizens in Constantinople believe he would perform: and
some new-fangled wits, methinks, should some time or other find out: or if that may
not be, yet with a Galileo's glass, or Icaromenippus' wings in Lucian, command the
spheres and heavens, and see what is done amongst them. Whether there be generation and corruption, as some think, by reason of etherial comets, that in Cassiopea,
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
Galileis de phenomenis in orbe luna, cap. 9. will admit: or that they were created
ab initio, and show themselves at set times. and as 2 Heliseeus Rceslin contends, have
poles, axle-trees, circles of their own, and regular motions. For, non pereunt, sed
minuuntur et disparent 3 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 Venus,
as Tycho observes. And as 4 HelisSeus Rceslin of some others, from the moon, with
little stars about them ad stuporem astronomorum; cum multis aliis in coslo miracuZis, all which argue with those Medicean, Austrian, and Burbonian stars, that the
heaven of the planets is indistinct, pure, and open, in which the planets move certis
legibus ac metis. Examine likewise, Jin ccelum sit coloratum? Whether the stars
be of that bigness, distance, as astronomers relate, so many in 5number, 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 round, as Patritius discourseth?.Jn cque distent a
centro mundi? Whether light be of their essence; and that light be a substance
or an accident? Whether they be hot by themselves, or by accident cause heat?
Whether there be such a precession of the equinoxes as Copernicus holds, or
that the eighth sphere move?  dn bene philosophentur, R. Bacon and J. Dee,
AJphorism. de multiplicatione specierum?  Whether there be any such images
ascending with each degree of the zodiac in the east, as Aliacensis feigns? ain
aqua super ceZium? as Patritius and the schoolmen will, a crystalline 6 watery heaven,
which is 7 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,.Jn terra sit animata? which some so
confidently believe, with Orpheus, Hermes, Averroes, from which all other souls of
men, beasts, devils, plants, fishes, &c. are derived, and into which again, after some
revolutions, as Plato in his Timeus, Plotinus in his Enneades more largely discuss,
1 In Theoricis planetarum, three above the firma- Polum Antarcticum, quod ex Corsalio refert Patritius.
ment, which all wise men reject.  2 Theor. nova 6 Gilbertus Origanus.  7 See this discussed in Sir
coelest. Meteor.  3 Lib. de fabrica mundi.  4 Lib. Walter Raleigh's history,in Zanch.ad Casman. sVid.
de Cometis.  5 An sit crux et nubecula in coelis ad Fromundum de Meteoris, lib. 5. artic. 5. et Lansbergiunm.
38




298                          Cure of Melancholy.               [Part. 2. Sec. 2.
they return (see Chalcidius and Bennius, Plato's commentators), as all philosophical
matter, in materiam primam. Keplerus, Patritus, and some other Neoterics, have in
part revived this opinion. And that every star in heaven hath a soul, angel or intelligence to animate or move it, &c. Or to omit all smaller controversies, as matters
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, Democritus and
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 cornmovet terram de loco suo, &c., and that this one place of scripture makes more for
the earth's motion than all the other prove against it; whom Pineda confutes most
contradict. Howsoever, it is revived 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 9 Calcagninus, Telesius, Kepler, Rotman, Gilbert, Diggesi
Galileo, Campanella, and especially by 10 Lansbergius, naturce, rationi, et veritati consentaneum, by Origanus, and some n others of his followers. For if the earth be
the ceqtre of the world, stand still, and the heavens move, as the most received
12 opinion is, which they call inordinatam cacli dispositionem, though stiffly maintained by Tycho, Ptolemeus, and their adherents, quis ille furor? &c. what fury is
that, saith 13 Dr. Gilbert, satis animose, as Cabeus notes, that shall drive the heavens
about with such incomprehensible celerity in twenty-four hours, when as every point
of the firmament, and in the equator, must needs move (so 4 Clavius calculates)
176,660 in one 246th part of an hour, and an arrow out of a bow must go seven
times about the earth, whilst a man can say an Ave Maria, if it keep the same space,
or compass the earth 1884 times in an hour, which is supra humanam cogitationem,
beyond human conceit: ocyor et jaculo, et ventos, cequante sagitta. A man could not
ride so much ground, going 40 miles a day, in 2904 years, as the firmament goes in
23 hours: or so much in 203 years, as the firmament in one minute: quod incredibile videtur: and the "pole-star, which to our thinking scarce moveth out of his
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 A, beneath
T2, 74, j, (or as 16 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 thousand years; and so the planets, Saturn in 30
years absolves his sole and proper motion, Jupiter in 12, Mars in 3, &c. and so solve
all appearances better than any way whatsoever: calculate all motions, be they in
longum or latum, direct, stationary, retrograde, ascent or descent, without epicycles,
intricate eccentrics, &c. rectius commodiusque per unicum motum terrce, saith Lansbergius, 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 firmament, there is such an incredible
and vast 17 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 of 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 indivisibile, 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
disproportional (so some will) as prodigious, as that of the sun's swift motion of
s Peculiari libello.  l Comment. in mortun  terra  cap. sphcer.  Jo. de Sacr. Bosc.  15Dist. 3. gr. 1. a
Middlebergi 1630.' Peculiari libello.  12See Polo.  s1 Pref. Ephem.  17 Which may be full
Mr. Carpenter's Geogr. cap. 4. lib. 1. Campanella et of planets, perhaps, to us unseen, as those about Jupi.
Origanus pref. Ephemer. where Scripture places are ter, &c.
answered.   3 De Magnete.  14Comment. in 2




Mem. 3.]                           Digression of J/ir.                              299
heavens.   But hoc 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 planetary inhabitants, as the moon and they do to us upon the earth: but shine she doth, as
Galileo, 18 Kepler, and others prove, and then per consequens, the rest of the planets
are inhabited, as well as the moon, which he grants in his dissertation with Galileo's
Yuncius Sidereus, 1" that there be Jovial and Saturn inhabitants," &c., and those
several planets have their several moons about them, as the earth hath hers, as Galileo
hath already evinced by his glasses: 2 four about Jupiter, two about Saturn (though
Sitius the Florentine, Fortunius Licetus, and Jul. Caesar le Galla cavil at it) yet Kepler, the emperor's mathematician, confirms out of his experience, that he saw as much
by the same help, and more about Mars, Venus, and the rest they hope to find out,
peradventure even amongst the fixed stars, which Brunus and Brutius have already
averred. Then (I say) the earth and they be planets alike, moved about the sun,
the common centre of the world alike, and it may be those two green children
which 21 Nubrigensis speaks of in his time, that fell from heaven, came from thence;
and that famous stone that fell from heaven in Aristotle's time, olymp. 84, anno
tertio, ad Capue Fluenta, recorded by Laertius and others, or Ancile or buckler in
Numas time, recorded by Festus.       We may likewise insert with Campranella and
Brunus, that which Pythagoras, Aristarchus, Samius, Heraclitus, Epicurus, Melissus,
Democritus, Leucippus maintained in their ages, there be 22 infinite worlds, and infinite earths or systems, in infinito cethere, which 23Eusebius collects out of their
tenets, because infinite stars and planets like unto this of ours, which some stick not
still to maintain and publicly defend, sperabundus expecto innumerabilium mundorum
in ceternitate per ambulationemn, ec. (JVic. Hill. Londinensis phzilos. Epicur.)  For if
the firmament be of such an incomparable bigness, as these Copernical giants will
have it, infinitum, aut infinito proximum, so vast and full of innumerable stars, as
being infinite in   extent, one above another, some higher, some lower, some
nearer, some farther off, and so far asunder, and those so huge and great, insomuch that if the whole sphere of Saturn, and all that is included in it, totum aggregatun   (as Fromundus of Louvain in his tract, de immobilitate terrce argues) evehatur
inter stellas, videri d nobis non poterat, tam  immanis est distantia inter tellurem   et
Jixas, sed instar puncti, yc.    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, Jsnimce Jrristotelismo
innutritce, et minutis speculationibus assuetce, secus forsan, ec.  Though they seem
close to us, they are infinitely distant, and so per consequens, there 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 Brunusls infinite worlds, or that the fixed stars should be
so many suns, with their compassing planets, yet the said 4Kepler between jest and
earnest in his perspectives, lunar geography, 2 et somnio suo, dissertat. cum      nunc.
sider. seems in part to agree with this, and partly to contradict; for the planets, he
yields them to be inhabited, he doubts of the stars; and so doth Tycho in his astronomical epistles, out of a consideration of their vastity and greatness, break out into
some such like speeches, that he will never believe those great and huge bodies were
made to no other use than this that we perceive, to illuminate the earth, a point
insensible in respect of the whole. But who shall dwell in these vast bodies, earths,
worlds, 26 if they be inhabited? rational creatures?"' as Kepler demands, " or have
1s Luna circumterrestris Planeta quum sit, consenta- the help of a glass eight feet long.  21 Rerum Angl.
neum est esse in Luna viventes creaturas, et singulis 1. 1. c. 27 de viridibus pueris.  22 Infiniti alii mundi,
Planetarum globis sui serviunt circulatores, ex qua vel ut Brunus, terrr huic nostrae similes.  23 Libro
consideratione, de eorum incolis summa probabilitate Cont. philos. cap. 29.  21 Kepler fol. 2. dissert. Quid
concludimus, quod et Tychoni Braheo, sola considera- impedit quin credamus ex his initiis, plures alios mun.
tione vastitatis eorum visum fuit. Kepl. dissert. cum dos detegendos, vel (ut Democrito placuit) infinitos?
nun. sid. f. 29.  19 Temperare non possum quin ex 2a Lege somnium Kepleri edit. 1635.  26 Quid igitur
inventis tuis hoc moneam, veri non absimile, non tam inquies, si sint in ccelo plures globi, similes nostre telin Luna, sed etiam in Jove, et reliquis Planetis incolas luris, an cum illis certabimus, quis meliorem mlndi
esse. Kepl. fo. 26. Si non sint accolte in Jovis globo, plagam teneat? Si nobiliores illorum globi, nos non
qui notent admirandam hane varietatem oculis, cui sumus creaturarum rationalium nobilissimi: quomodo
bono quatuor illi Planetae Jovem circumcursitant? igitur omnia propter hominem? quomodo nos domini
20 Some of those above Jupiter I have seen myself by operum Dei? Kepler. fol. 29.




300                          Cure of Melancholy.              [Part. 2. Sect. 2.
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, eb quod nondum omnia quce hue pertinent explorata
habemus:'tis hard to determine: this only he proves, that we are in precipuo mundi
sinu, in the best place, best world, nearest the heart of the sun. 27 Thomas Campanella, a Calabrian monk, in his second book de sensu rerum, cap. 4, subscribes to this
of Kepler; that they are inhabited he certainly supposeth, but with what kind of
creatures he cannot say, he labours to prove it by all means: and that there are
infinite worlds, having made an apology for Galileo, and dedicates this tenet of his
to Cardinal Cajetanus. Others freely speak, mutter, and would persuade the world
(as 2s Marinus Marcenus complains) that our modern divines are too severe and rigid
against mathematicians; ignorant and peevish, in not admitting their true demonstrations and certain observations, that they tyrannise over art, science, and all philosophy, in suppressing their labours (saith Pomponatius), forbidding them to write, to
speak a truth, all to maintain their superstition, and for their profit's sake. As for
those places of Scripture which oppugn it, they will have spoken ad captum vulgi,
and if rightly understood, and favourably interpreted, not at all against it; and as.
Otho Casman,.Astrol. cap. 1. part. 1. notes, many great divines, besides Porphyrius,
Proclus, Simplicius, and those heathen philosophers, doctrind et state venerandi,
Mosis Genesin mundanam popularis nescio cujus ruditatis, que longa absit a vera
Philosophorum eruditione, insimulant: for Moses makes mention but of two planets, ( and C, no four elements, &c. Read more on him, in 29 Grossius and Junius.
But to proceed, these and such like insolent and bold attempts, prodigious paradoxes,
inferences must needs follow, if it once be granted, which Rotman, Kepler, Gilbert, Diggeus, Origanus, Galileo, and others, maintain of the earth's motion, that'tis a planet,
and shines as the moon doth, which contains in it 30" 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 Pythagoras formerly
taught: and manifestly discern hills and dales, and such like concavities, if we may
subscribe to and believe Galileo's observations. But to avoid these paradoxes of the
earth's motion (which the Church of Rome hath lately s' condemned as heretical, as
appears by Blancanus and Fromundus's writings) our latter mathematicians have
rolled all the stones that may be stirred: and to solve all appearances and objections,
have invented new hypotheses, and fabricated new systems of the world, out of their
own Dedalaean heads. Fracastorius will have the earth stand still, as before; and
to avoid that supposition of eccentrics and epicycles, he hath coined seventy-two
homocentrics, to solve all appearances. Nicholas Ramerus will have the earth the
centre of the world, but movable, and the eighth sphere immovable, the five upper
planets to move about the sun, the sun and moon about the earth. Of which orbs
Tycho Brahe puts the earth the centre immovable, the stars immovable, the rest with
Ramerus, the planets without orbs to wander in the air, keep time and distance, true
motion, according to that virtue which God hath given them. 32 Heliseus Rceslin
censureth both, with Copernicus (whose hypothesis de terrce motu, Philippus Lansbergius hath lately vindicated, and demonstrated with solid arguments in a just
volume, Jansonius Caesius 3 hath illustrated in a sphere.)  The said Johannes Lansbergius, 1633, hath since defended his assertion against all the cavils and calumnies
of Fromundus his Anti-Aristarchus, Baptista Morinus, and Petrus Bartholinus: Fromundus, 1634, hath written against him again, J. Rosseus of Aberdeen, &c. (sound
drums and trumpets) whilst Rceslin (I say) censures all, and Ptolemeus himself as
insufficient: one offends against natural philosophy, another against optic principles,
a third against mathematical, as not answering to astronomical observations: one
puts a great space between Saturn's orb and the eighth sphere, another too narrow.
In his own hypothesis he makes the earth as before the universal centre, the sun to
the five upper planets, to the eighth sphere he ascribes diurnal motion, eccentrics, and
epicycles to the seven planets, which hath been formerly exploded; and so, Dum
27 Franckfort. quarto 1620. ibid. 40. 1622.  28 Pre  29 Theat. Biblico.  30 His argumentis plane satisfefat. in Comment. in Genesin. Modo suadent Theolo- cisti, do maculas in Luna esse maria, do lucidas partes
gos, summa ignoratione versari, veras scientias admit- esse terram. Kepler. fil. 16.  31 Anno. 1616.
tere nolle, et tyrannidem exercere, ut eos falsis dogma. 32 In Hypothes. de mundo. Edit. 1597.  33 Lugduni
tibus, superstitionibus, et religione Catholica detineant. 1633.




Meim. 3.]                      Digression of.ir.                           301
vitant stulti vitia in contrarid currunt,34 as a tinker stops one hole and makes two,
he corrects them, and doth worse himself: reforms some, and mars all. In the
mean time, the world is tossed in a blanket amongst them, they hoist the earth up
and down like a ball, make it stand and go at their pleasures: one saith the sun
stands, another he moves; a third comes in, taking them all at rebound, and lest
there should any paradox be wanting, he 5 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 36Tarde, by means of which,
the sun must turn round upon his own centre, or they about the sun. Fabricius
puts only three, and those in the sun: Apelles 15, and those without the sun, floating like the Cyanean Isles in the Euxine sea.     37Tarde, 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. 38Christopher Shemer, a German Suisser Jesuit, Ursicd Ros&,
divides them in maculas etfaculas, and will have them to be fixed in Solis superficie:
and to absolve their periodical and regular motion in twenty-seven or twenty-eight
days, holding withal the rotation of the sun upon his centre; and all are so confident, that they have made schemes and tables of their'motions.  The 39Hollander,
in his dissertatiunculd cum rJpelle, censures all; and thus they disagree amongst
themselves, old and new, irreconcileable in their opinions; thus Aristarchus, thus
Hipparchus, thus Ptolemeus, thus Albateginus, thus Alfraganus, thus Tycho, thus
Ramerus, thus Rceslinus, thus Fracastorius, thus Copernicus and his adherents, thus
Clavius and Maginus, &c., with their followers, vary and determine of these celestial
orbs and bodies: and so whilst these men contend about the sun and moon, like the
philosophers in Lucian, it is to be feared, the sun and moon will hide themselves, and
be as much offended as 40 she was with those, and send another messenger to Jupiter,
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 mathematicians
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, 4'.ludaxfacinus et memorabile nunc incipiam, neque hoc sceculo usurpatum prius, quid in Lunce regno hdc nocte gestum sit
exponam, et quo nemo unquam nisi somniando pervenit 42but he and Menippus: or as
43 Peter Cuneus, Bond fide agam, nihil eorum quce scripturus sum, verum esse scitote,
&'c. quce nec facta, necfutura sunt, dicam, 44stili tantum et ingenii causa, not in jest,
but in good earnest these gigantical Cyclops will transcend spheres, heaven, stars,
into that Empyrean 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, &c., like Lucian's
Jupiter, that spent much of the year in painting butterflies' wings, and seeing who
offered sacrifice; telling the hours when it should rain, how much snow should fall
in such a place, which way the wind should stand in Greece, which way in Africa.
In the Turks' Alcoran, Mahomet is taken up to heaven, upon a Pegasus sent on purpose for him, as he lay in bed with his wife, and after some conference with God is
set on ground again. The pagans paint him and mangle him after a thousand fashions;
our heretics, schismatics, and some schoolmen, come not far behind: some paint him
in the habit of an old man, and make maps of heaven, number the angels, tell their
several 45names, offices: some deny God and his providence, some take his office
out of his hands, will 46bind and loose in heaven, release, pardon, forgive, and be
34" Whilst these blockheads avoid one fault, they fall edit. 1608.  42*" I shall now enter upon a hold and
into its opposite."  3 Jo. Fabritius de maculis in sole. memorable exploit; one never before attempted in this
Witeb. 1611.  6 In Burboniis sideribus.  37Lib. age; I shall explain this night's transactions in the
de Burboniis sid. Stellae sunt erraticae, qum propriis kingdom of the moon, a place where no one has yet
orbibus feruntur, non longe a Sole dissitis, sed juxta arrived, save in his dreams."  43 Sardi venales Satyr.
Solem.  38 Braccini fol. 1630. lib. 4. cap. 52. 55. 59. &c. Menip. An. 1612.  44 Puteani Comus sic incipit, or
39 Lugdun. Bat. An. 1612.  40 Ne se subducant, et as Lipsius Satyre in a dream.  45 Tritemius. 1. de 7
relicta statione decessum parent, ut curiositatis finem secundis.  46They have fetched Trajanus' soul out
faciant.   41 Hercules tuam fidem Satyra Menip. of hell, and canonise for saints whom they list.
2A




302                           Cure of Melancholy.                [Part. 2. Sec. 2.
quarter-master with him: some call his Godhead in question, his power, and attributes, his mercy, justice, providence: they will know with 46 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 47 able to help? why doth he not assist good,
or resist bad, reform our wills, if he be not the author of sin, and let such enormities
be committed, unworthy of his knowledge, wisdom, government, mercy, and providence, why lets he all things be done by fortune and chance? Others as prodigiously
inquire after his omnipotency, an possit plures similes creare deos? an ex scarabceo
deum? y"c., et quo demum ruetis sacrifculi?  Some, by visions and revelations, take
upon them to be familiar with God, and to be of privy council with him; they will
tell how many, and who shall be saved, when the world shall come to an end, what
year, what month, and whatsoever else God hath reserved unto himself, and to his
angels. Some again, curious fantastics, will know more than this, and inquire with
48 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 49 dialogue betwixt him and Peter: and Ammonius
the philosopher, in that dialogical disputation with Zacharias the Christian. If God
be infinitely and only good, why should he alter or destroy the world? if he confound that which is good, how shall himself continue good? If he pull it down
because evil, how shall he be free from the evil that made it evil? &c., with many
such absurd and brain-sick questions, intricacies, froth of human wit, and excrements
of curiosity, &c., which, as our Saviour told his inquisitive disciples, are not fit for
them to know. But hoo! I am now gone quite out of sight, I am almost giddy with
roving about: I could have ranged farther yet; but I am an infant, and not 60 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 philosophical mysteries; for
put case I were as able as willing, yet what can one man do? I will conclude with
51Scaliger, JNequaquam nos homines sumus, sed partes hominis, ex omnibus aliquidfieri
jpotest, idque non magnum; ex singulis fere nihil. Besides (as Nazianzen hath it)
Deus latere nos multa voluit; and with Seneca, cap. 35. de Cometis, Quid miramur
tam rara mundi spectacula non teneri certis legibus, nondum intelligi? multce sunt
gentes quce tantum de facie sciunt ccelum, veniet, tempus fortasse, quo ista quce nunc
latent in lucem dies extrahat longioris evi diligentia, una cetas non szficit, posterin, c., when God sees his time, he will reveal these mysteries to mortal men, and
show that to some few at last, which he hath concealed so long. For I am of 52 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 53one said of history and
records of former times, " God in his providence, to check our presumptuous inquisition, wraps up all things in uncertainty, bars us from long antiquity, and bounds
our search within the compass of some few ages:" many good things are lost, which
our predecessors made use of, as Pancirola will better inform you; many new things
are daily invented, to the public good; so kingdoms, men, and knowledge ebb and
flow, are hid and revealed, and when you have all done, as the Preacher concluded,
JVihil est sub sole novum (nothing new under the sun.) But my melancholy spaniel's
quest, my game is sprung, and I must suddenly come down and follow.' Jason Pratensis, in his book de morbis capitis, and chapter of Melancholy, hath
these words out of Galen, 64 4 Let them come to me to know what meat and drink
46 In Minutius, sine delectu tempestates tangunt loca state of heaven might be made manifest.  50Ut me
sacra et profana, bonorum et malorum fata,juxta, nullo pluma levat, sic grave mergit onus.  51 Exercit. 184.
ordine res fiunt, soluta legibus fortuna dominatur. 52Laet. descrip. occid. India.  s3 Daniel principio his47Vel malus vel impotens, qui peccatum permittit, &c. torie.,4Veniant ad me audituri quo esculento,
unde hec superstitio?  48 Quid fecit Dens ante mun- quo item poculento uti debeant, et preeter alimentum
dum creatum? ubi vixit otiosus a suo subjccto, &c. ipsum, potfimque ventos ipsos docebo, item airis ambi49Lib. 3. recog. Pet. cap. 3. Peter answers by the simile entis temperiem, insuper regiones quas eligere, quas
of an egg-shell, which is cunningly made, yet of neces- vitare ex usu sit.
sity to be broken; so is the world, &c. that the excellent




Mem. 3.]                       Digression of Sir.                           303
they shall use, and besides that, I will teach them what temper of ambient air
they shall make choice of, what wind, what countries they shall choose, and what
avoid." Out of which lines of his, thus much we may gather, that to this cure of
melancholy, amongst other things, the rectification of air is necessarily required.
This is performed, either in reforming natural or artificial 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 temperate, serene, quiet, free from bogs, fens, mists,
all manner of putrefaction, contagious and filthy noisome smells.  The 55 Egyptians
by all geographers are commended to be hilares, a conceited and merry nation:
which 1 can ascribe to no other cause than the serenity of their air. They that live
in the Orcades are registered by 5u Hector Boethius and 57 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 Bceoti, by reason of a foggy air in which they
lived, 58Bceotcum in crasso jurares acre natum, Attica most acute, pleasant, and refined.
The clime changes not so much customs, manners, wits (as Aristotle Polit. lib. 6.
cap. 4. Vegetius, Plato, Bodine, method. hist. cap. 5. hath proved at large) as constitutions of their bodies, and temperature itself. In all particular provinces we see it
confirmed by experience, as the air is, so are the inhabitants, dull, heavy, witty, subtie, neat, cleanly, clownish, sick, and sound.  In 59 Prigord in France the air is
subtle, healthful, seldom any plague or contagious 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 convenient: there is nothing better than change of air in this malady, and generally for health to wander up and down, as those 60 Tartari Zamolhenses, 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.  Cyrus lived seven cold months at Babylon; three at
Susa, two at Ecbatana, saith 61 Xenophon, and had by that means a perpetual spring.
The great Turk sojourns sometimes at Constantinople, sometimes at Adrianople, &c.
The kings of Spain have their Escurial in heat of summer, 62 Madrid for a wholesome
seat, Valladolid a pleasant site, &c., variety of secessus as all princes and great men
have, and their several progresses to this purpose. Lucullus the Roman had his house
at Rome, at Baia, &c. 63 When Cn. 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 and pleasant village, full of windows, galleries, and all
offices fit for a summer house; but in his judgment very unfit for winter: Lucullus
made answer that the lord of the house had wit like a crane, that changeth her
country with the season; he had other houses furnished, and built for that 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 64 bishop
of Exeter had fourteen several houses all furnished, in times past. In Italy, though
they bide in cities in winter, which is more gentleman-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 65 Jovius) or near woods, corona arborum virentium; you shall know a village
by a tuft of trees at or about it, to avoid those strong winds wherewith the island is
infested, and cold winter blasts.  Some discommend moated houses, as unwholesome; so Camden saith of 66 Ewwelme, that it was therefore unfrequented, ob,stagni
55 Leo Afer, Maginus, &c.  6 Lib. 1. Scot. hist. multique nobiles viri L. Lucullum estivo tempore con67 Lib. 1. de rer. var.  6s Horat.  69 Maginus. venissent, Pompeius inter ccenam dum familiariter jo60lHaitonus de Tartaris.  61 Cyroped. li. 8. perpetuum catus est, earn villam imprimis sibi sumptuosam, et
inde ver.   62The air so clear, it never breeds the elegantem videri, fenestris, porticibus, &c.  64 Godplague.   63Leander Albertus in Campania,. Plu- win vita Jo. Voysye al. Harman.  5 Descript. Brit.
tarcho vita Luculli. Crm Cn. Pompeius, Marcus Cicero, 66 In Oxfordshire.




S04                           Cure of felancholy.                 [Part. 2. Sec. 2.
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
67 one reports of Venice, that graveolentia and fog of the moors is sufficiently qualified by those innumerable smokes. Nay more, 6 Thomas Philol. Ravennas, a great
physician, contends that the Venetians are generally longer-lived than any city in
Europe, and live many of them 120 years.  But it is not water simply that so much
offends, as the slime and noisome smells that accompany such overflowed places,
which is but at some few seasons after a flood, and is sufficiently recompensed with
sweet smells and aspects in summer, Ver piinget 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, 69Orton super montem,
0 Drayton, or a little more elevated, though nearer, as 7 Caucut, 2Amington, 73Polesworth, 74 Weddington (to insist in such places best to me known, upon the river of
Anker, in Warwickshire, 7 Swarston, and 76Drakesly 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 all, and make one house serve each season, I
know no men that have given better rules in this behalf than our husbandry writers.
7Cato and Columella prescribe a good house to stand by a navigable river, good
highways, near sdme 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 affords, 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 pleasure and health; the one commonly a deep clay, therefore noisome in winter, and subject to bad highways: the
other a dry sand. Provision may be had elsewhere, and our towns are 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 ingrato et sterili, but in an excellent air, and full of all
manner of pleasures. 78Wadley in Berkshire is situate in a vale, though not so
fertile a soil as some vales afford, yet a most commodious site, wholesome, in a
delicious air, a rich and pleasant seat. So Segrave in Leicestershire (which town
79I 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, 80Wollerton in Nottinghamshire, is much to
be commended (though the tract-be sandy and barren about it) for making choice
of such a place.  Constantine, lib. 2. cap. de.gricult. praiseth mountains, hilly,
steep places, above the rest by the seaside, and such as look toward the 8 north upon
some great river, as s2 Farmack in Derbyshire, on the Trent, environed with hills,
open only to the north, like Mount Edgecombe in Cornwall, which Mr. sCarew so
much admires for an excellent seat: such is the general site of Bohemia: serenat
Boreas, the north wind clarifies,4 s" 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 1a" high places, and in an excellent prospect," like that of
Cuddeston in Oxfordshire (which place I must honoris ergo mention) is lately and
fairly G8 built in a good air, good prospect, good soil, both for profit and pleasure, not
67 Leander Albertus. cs Cap. 21. de vit. horm. prorog. Lord Berkley.  80 Sir Francis Willoughby.  81 Mon69 The possession of Robert Bradshaw, Esq.  10 Of tani et Maritimi salubriores, acclives, et ad Boream
George Purefey, Esq.  7 The possession of William ream vergentes.  saThe dwelling of Sir- To. Burdet,
Purefey, Esq.  72The seat of Sir John Reppington, Knight, Baronet.  8a In his Survey of Cornwall,
Kt. 73 Sir Henry Goodieres, lately deceased. 74The book 2.  84Prope paludes stagna, et loca concava,
dwelling-house of Hum. Adderley, Esq.  75Sir John vel ad Austrum, vel ad Occidentem inclinatae, domus
Harpar's, lately deceased.  7 Sir George Greselies, sunt morbosae.  A Oportet igitur ad sanitatem doKt.   77 Lib. 1. cap. 2.  78The seat ofG. Purefey, mus in altioribus tedificare, et ad speculationemn. sEBy
Esq.    79 For I ant now incumbent of that rectory, John Bancroft, Dr. of Divinity, my quondam tutor in
presented thereto by my right honourable patron, the Christ-church, Oxon, now the Right Reverend Lord




Mem. 3.],Air rectified.                             305
so easily to be matched. P. Crescentius, in his lib. 1. de afgric. cap. 5. is very
copious in this subject, how a house should be wholesomely sited, in a good coast,
good air, wind, &c., Varro de re rust. lib. 1. cap. 12. 87 forbids lakes and rivers, marshy
and manured grounds, they cause a bad air, gross diseases, hard to be cured: 88 s 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, mad, 89Cato saith, "and his dwelling next to hell itself,"
according to Columella: he commends, in conclusion, the middle of a hill, upon a
descent. Baptista, Porta Villce lib. 1. cap. 22. censures Varro, Cato, Columella, 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, pracedb 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 90 east,
and 91 by all means to provide the air be clear and sweet; which Montanus, consil.
229, counselleth the earl of Monfort, his patient, to inhabit a pleasant house, and in
a good air. If it be so the natural site may not be altered of our city, town, village,
yet by artificial means it may be helped. In hot countries, therefore, they make the
streets of their cities very narrow, all over Spain, Africa, Italy, Greece, and many
cities of France, in Languedoc especially, and Provence, those southern parts: Montpelier, the habitation and university of physicians, is so built, with high houses,
narrow streets, to divert the sun's scalding rays, which Tacitus commends, lib. 15.
Annat., as most agreeing to their health, "2 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 countries, for more air; or to the seaside, as Baia,
Naples, &c.   In our northern countries 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 iEgean
sea, which Vitruvius so much discommends, magnificently built with fair houses,
sed imprudenter positam, unadvisedly sited, because it lay along to the south, and
when the south wind blew, the people were all sick, would make an excellent site
in our northern climes.
Of that artificial site of houses I have sufficiently discoursed: if the plan of the
dwelling may not be altered, yet there is much in choice of such a chamber or room,
in opportune opening and shutting of windows, excluding foreign air and winds, and
walking abroad at convenient times. 93 Crato, a German, commends east and south
site (disallowing cold air and northern winds in this case, rainy weather and misty
days), free from putrefaction, fens, bogs, and muck-hills. If the air be such, open
no windows, come not abroad. Montanus will have his patient not to 94 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 95 s  open
a casement in bad weathere or in a boisterous season, consil. 299, he especially forbids us to open windows to a south wind. The best sites for chamber windows, in
my judgment, are north, east, south, and which is the worst, west. Levinus Lemnius, lib. 3. cap. 3. de occult. nat. mir. attributes so much to air, and rectifying of
wind and windows, that he holds it alone sufficient to make a man sick or well; to
alter body and mind. 96 "A clear air cheers up the spirits, exhilarates the mind; a
Bishop Oxon, who built this house for himself and his habitationem optimo aere jucundam.  92Quoniam
successors.  87 Hyeme erit vehementer frigida, et angustim itinerum et altitudo tectorum, non perinde
estate non salubris: paludes enim faciunt crassum Solis calorem admittit.  93 Consil. 21. li. 2. Frigiaerem, et difficiles morbos.  88 Vendas quot assibus dus aer, nubilosus, densus, vitandus, eque ac venti sep.
possis, et si nequeas, relinquas.  89 Lib. 1. cap. 2. tentrionales, &c.  s Consil. 24.  95Fenestram
in Orco habita.  90 Aurora musis amica, Vitruv. non aperiat.  9ODiscutit Sol horrorem crassi spirit'AEdes Orientem spectantes vir nobillissimus, inhabi. tus, mentem exhilarat, non enim tarn corpora, quam et
tet, et curet ut sit aer clarus, lucidus, odoriferus. Eligat animi mutationem inde subeunt, pro celi et ventorum
39                             2 A 2




306                            Cure of Melancholy.                [Part. 2. Sec. 2
thick, black, misty, tempestuous, contracts, overthrows."  Great heed is therefore to
be taken at what times we walk, how we place our windows, lights, and houses,
how we let in or exclude this ambient air. The Egyptians, to avoid immoderate
heat, make their windows on the top of the house like chimneys, with two tunnels to
draw a thorough air.  In Spain they commonly make great opposite windows without
glass, still shutting those which are next to the sun: so likewise in Turkey and Italy
(Venice excepted, which brags of her stately glazed palaces) they use paper windows
to like purpose; and lie, sub dio, in the top of their flat-roofed houses, so sleeping
under the canopy of heaven. In some parts of 97 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 Ceesareo 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 howsoever is profitable and good, still to be made hot and moist, and to
be seasoned with sweet perfumes, 98pleasant 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, laudanum,
styrax, and such like gums, which make a pleasant and acceptable perfume.  9 Bessardus Bisantinus prefers the smoke of juniper to melancholy persons, which is in
great request with us at Oxford, to sweeten our chambers.  00 Guianerius prescribes
the air to be moistened with water, and sweet herbs boiled in it, vine, and sallow
leaves, &c.,'to besprinkle the ground and posts with rose-water, rose-vinegar, which
Avicenna much approves. Of colours it is good to behold green, red, yellow, and
white, and by all means to have light enough, with windows in the day, wax candles
in the night, neat chambers, good fires in winter, merry companions; for though
melancholy persons love to be dark and alone, yet darkness is a great increaser of
the humour.
Although our ordinary air be good by nature or art, yet it is not amiss, as I have
said, still to alter it; no better physic for a melancholy man than change of air, and
variety of places, to travel abroad and see fashions. 2 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 elsewhere, and brought thither, he
is instantly recovered, of which he was often an eye-witness." 3 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, 4" can
be such a stock or stone, whom that pleasant speculation of countries, cities, towns,
rivers, will not affect." 5 Seneca the philosopher was infinitely taken with the sight
of Scipio Africanus5 house, near Linternum, to view those old buildings, cisterns,
baths, tombs, &c. And how was 6 Tully pleased with the sight of Athens, to behold
those ancient and fair buildings, with a remembrance of their worthy inhabitants.
Paulus jEmilius, 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 7Livy 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, Lacedmemon, 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 ad jactationem magis quam ad usum reipub. (as      one well
observes) to crack, gaze, see fine sights and fashions, spend time, rather than for his
ratione, et sani aliter affecti sini ccalo nubilo, aliter aLib. 1. cap. de morb. Afrorum In Nigritarum regione
sereno. De nature ventorum, see Pliny, lib. 2. cap. 26. tanta aeris temperis, ut siquis alibi inorbosus e5 adve27. 28. Strabo, li. 7. &c.  97 Fines Morison parr. 1. hatur, optimae statin sanitati restituatur, quod mu]tis
c. 4.  98Altomarus car. 7. Bruel. Aer sit lucidus, accidisse, ipse meis oculis vidi.  Lib. de perebene olens, humidus. Montaltus idem ca. 26. Olfactus grinat.  4Epist. 2. cen. 1. Nec quisquam tarn lapis
rerum suavium. Laurentius, c. 8.  99Ant. Philos. aut frutex, quem non titillat amoena illa, variaque
cap. de melanc.  100 Tract. 15. c. 9. ex redolentibus spectio locorutn, urbium, gentium, &c.  5 Epist. 86.
herbis et foliis vitis vinifere, salicis, &c.  1 Pavi- 62. lib. de legibus.  7 Lib. 45.  Keckerman prefat,
mentum aceto, et aqua rosacea irrorare, Laurent, c. 8. polit.




Mem. 3.]                         S.ir rectified.                             307
own or public good? (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, 9that 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'~Rhasis,
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 vitce genus,
diversity of callings, occupations, to be busied about, " 1 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 Angina Salamina, and many pleasant islands, had all the variety of
delicious 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
free prospect all over the city at once, as at Granada in Spain, and Fez in Africa, the
river running betwixt two declining hills, the steepness causeth each house almost, as
well to oversee, as to be overseen of the rest. Every country is full of such d13 elightsome prospects, as well within land, as by sea, as Hermon and'4 Rama in Palestina,
Colalto in Italy, the top of Magetus, or Acrocorinthus, that old decayed castle in
Corinth, from which Peloponessus, Greece, the Ionian and XEgean 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 marvellous fair prospect as well over Nilus, as that great city, five Italian
miles long, and two broad, by the river side: from mount Sion in Jerusalem, the
Holy Land is of all sides to be seen: such high places are infinite: with us those
of the best note are Glastonbury tower, Box Hill in Surrey, Bever castle, Rodway
Grange, 5Walsby in Lincolnshire, where I lately received a real kindness, by the
munificence of the right honourable my noble lady and patroness, the Lady Frances,
countess dowager of Exeter: and two amongst the rest, which I may not omit for
vicinity's sake, Oldbury in the confines of Warwickshire, where I have often looked
about me with great delight, at the foot of which hill 16 I was born: and Hanbury in
Staffordshire, 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 that of Greenwich tower for one
of the best prospects in Europe, to see London on the one side, the Thames, ships,
and pleasant meadows on the other. There be those that say as much and more of
St. Mark's steeple in Venice. Yet these are at too great a distance: some are especially affected with such objects as be near, to see passengers go by in some great
road-way, or boats in a river, in subjectum forum despicere, to oversee a fair, a market-place, or out of a pleasant window into some thoroughfare street, to behold a
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 this infirmity, and
all others, good for man, good for beast.'s Constantine the emperor, lib. 18. cap. 13.
ex Leontio, "holds it an only cure for rotten sheep, and any manner of sick cattle.'
Laelius a fonte ZEgubinus, 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
9Fines Morison c. 3. part. 1.  0 Mutatio de loco resigned for some special reasons.  6 At Lindley in
in locum, Itinera, et voiagia longa et indeterminata, et Leicestershire, the possession and dwelling-place of
hospitare in diversis diversoriis.  11 Modb ruri esse, Ralph Burton, Esquire, my late deceased father. 17 In
mnod in urbe, saepius in agro venari, &c.  lain Icon animorum.'l8Egrotantes oves in alium
Catalonia in Spain.  B"Laudaturque domos longos locum transportandar sunt, ut alium aerem et aquam
quae prospicit agros.  14 Many towns there are of participantes, coalescant et corrobentur.
that name, saith Adricomius, all high-sited.  Lately




308                           Cure of Melancholy.                [Part. 2. Sec. 2.
most especially approves of this above all other remedies whatsoever, as appears
consult. 69. consult. 229. &c.'9 L MIany 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 to the
general preservation of our health. The heavens themselves run continually round,
the sun riseth and sets, the moon increaseth and decreaseth, stars and planets keep
their constant motions, the air is still tossed by the winds, the waters ebb and flow
to their conservation no doubt, to teach us that we should ever be in action. For
which cause Hieron prescribes Rusticus the monk, that he be always occupied about
some business or other, 20" that the devil do not find him idle."  2' Seneca would
have a man do something, though it be to no purpose. 22 Xenophon wisheth one
rather to play at tables, dice, or make a jester of himself (though he might be far
better employed) than do nothing. The 23Egyptians of old, and many flourishing
commonwealths since, have enjoined labour and exercise to all sorts of men, to be
of some vocation and calling, and give an account of their time, to prevent 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. 24" 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.:"  5 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 dronefruges consumere natus, to have no necessary
employment 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 (26which 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 single combat, than a drop of sweat in any honest labour.
Every man almost hath something or other to employ himself about, some vocation,
some trade, but they do all by ministers and servants, ad otia duntaxat se natos existimant, imo ad sui ipsius plerumque et aliorum perniciem, 2as one freely taxeth
such kind of men, they are all for pastimes,'tis all their study, all their invention
tends to this alone, to drive away time, as if they were born some of them to no
other ends. Therefore to correct and avoid these errors and inconveniences, our
divines, physicians, and politicians, so much labour, and so seriously exhort; and'9Alia utilia, sed ex mutatione aeris potissimum cu- rium subvertit, cum oratorum postulata audiret exter.
ratus. 20 Ne to damon otiosum inveniat.  2 Pries narum gentium, cochlearia lignea assidu coelabat, aut
tat aliud agere quam nihil. 22Lib. 3. de dictis Socratis, aliquid in tabula affingebat.  25 Sands, fol. 37. of his
Qui tesseris et risui excitando vacant, aliquid faciunt, voyage to Jerusalem.  s2 Perkins, Cases of Conet si liceret his meliora agere.  23 Aniasis compelled science, 1. 3. c. 4. q. 3.  a7 Luscinius Grunnio. "They
every man once a year to tell how he lived.  24Nostra seem to think they were born to idleness,-nay more,
memoria Mahometes Othomannus qui Grtecie impe- for the destruction of themselves and others."




Mem. 4.]                          Exercise rectified.                            309
for this disease in particular, 28"s there can be no better cure than continual business," as
Rhasis holds," to have some employment or other, which may set their mind aworkand
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, 29" 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
means to preserve our health, as adding strength to the whole body, increasing 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
30Galen prefers exercise before all physic, rectification of diet, or any regimen in
what kind soever;'tis nature's physician. 31 Fulgentius, out of Gordonius de conserv. vit. hor. lib. 1. cap. 7. terms exercise, "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, 32 or at any time when the body is empty.   Montanus, consil. 31. prescribes it every morning to his patient, and that, as 33 Calenus adds, " after he hath
done his ordinary needs, rubbed his body, washed his hands and face, combed his
head and gargarised.5" What kind of exercise he should use, Galen tells us, lib. 2.
et 3. de sanit. tuend. and in what measure, 34" till the body be ready to sweat," and
roused up; ad ruborem, some say, non ad sudorem, lest it should dry the body too
much; others enjoin those wholesome businesses, as to dig so long in his garden, to
hold the plough, and the like. Some prescribe frequent and violent labour and exercises, as sawing every day so long together (epid. 6. Hippocrates confounds them),
but that is in some cases, to some peculiar men; 35 the most forbid, and by no means
will have it go farther than a beginning sweat, as being 36 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 ludum parvce pilce, to play at ball, be it
with the hand or racket, in tennis-courts or otherwise, 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 Aganclla, 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 ordinary sports which are used abroad are hawking, hunting, hilares venandi
labores 37 one calls them, because they recreate body and mind, 5 another, the "39 best
exercise that is, by which alone many have been 40 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 magnifies it, dividing it into three
parts, " by land, water, air."  Xenophon, in Cyropced. graces it with a great name,
Deorum   munus, the gift of the gods, a princely sport, which they have ever used,
saith Langius, epist. 59. lib. 2. as well for health as pleasure, and do at this day, it
being.the sole almost and ordinary sport of our noblemen in Europe, and elsewhere
all over the world.   Bohemus, de mor. gent. lib. 3. cap. 12. styles it therefore, studiumn nobilium, communiter venantur, quod sibi solis licere contendunt, Itis all their
study, their exercise, ordinary business, all their talk: and indeed some dote too
28 Non est cura melior quam injungere iis necessaria, nianibus et oculis, &c. lib. de atra bile.  34 Quousque
et opportuna; operum administeatio illis magnum sani- corpus universum inturnescat, et floridum appareat, sutatis incrementum, et quae repleant animos eorum et doreque, &c.  35 Omnino sudorem vitent. cap. 7. lib.
ineutiant iis diversas cogitationes. Cont. 1. tract. 9. 1. Valescus de Tar.  36Exercitium si excedat, valde
29 Ante exercitium, leves toto corpore frictiones conve- periculosum. Salust. Salvianus de remed. lib. 2. cap.
niunt. Ad hunc morbum exercitationes, quum recte et 1.  37Camden in Staffordshire.  38Fridevallius,
suo tempore fiunt, mirific conducunt, et sanitatem lib. 1. cap. 2. optima omnium exercitationum multi ab
tuentur, &c. 30 Lib. 1. de san. tuend. 31 Exercitium hac solummodo morbis liberati.  9 Josephus Quernaturte dormientis stimulatio, membrorum solatium, cetanus dialect. polit. sect. 2. cap. 11. Inter omnia exmorborum medela, fuga vitiorum, medicina languorum, ercitia praestantie laudem meretur.  40 Chyron in
destructio omnium malorum, Crato.  32 Alimentis monte Pelio, preceptor heroum eos a morbis animi vein ventriculo probe concoctis.  33 Jejuno ventre vesica nationibus et puris cibis tuebatur. M. Tyrius.
et alvo ab excrementis purgato, fricatis membris, lotis




310                             Cure of Melancholy.                  [Part. 2. Sec. 2.
much after it, they can do nothing else, discourse of naught else.    Paulus Jovius,
descr. Brit. doth in some sort tax our 41 English nobility for it, for living in the
country so much, and too frequent use of it, as if they had no other means but
hawking and hunting to approve themselves gentlemen with."
Hawking comes near to hunting, the one in the air, as the other on the earth, a
sport as much affected as the other, by some preferred.    42 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 43 books written of it.   It is a wonder to hear 44 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 45 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 46 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, stalkinghorses, setting-dogs, decoy-ducks, &c., or otherwise. Some much delight to take
larks with day-nets, small birds with chaff-nets, plovers, partridge, herons, snipe, &c.
Henry the Third, king of Castile (as Mariana the Jesuit reports of him, lib. 3. cap.
7.) was much affected 47 with catching of quails," and many gentlemen take a singular pleasure at morning and evening to go abroad with their quail-pipes, and will
take any pains to satisfy their delight in that kind. The 48 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 Brah6, that great astronomer, in the chorography of his Isle of Huena, and Castle of Uraniburge, puts down his nets, and
manner of catching small birds, as an ornament and a recreation, wherein he himself
was sometimes employed.
Fishing is a kind of hunting by water, be it with nets, weeles, baits, angling, or
otherwise, and yields all out as much pleasure to some men as dogs or hawks;
49 " When they draw their fish upon the bank," saith Nic. Henselius Silesiographiae,
cap. 3. speaking of that extraordinary delight his countrymen took in fishing, and in
making of pools. James Dubravius, that Moravian, in his book de pisc. telleth, how
travelling by the highway side in Silesia, he found a nobleman, s0 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, 5, that if other men might hunt hares, why should not he hunt
carps?"1  Many gentlemen in like sort with us will wade up to the arm-holes upon
such occasions, and voluntarily undertake that to satisfy their pleasures, 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, 52 as a filthy, base, illiberal employment, 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- devices which our
anglers have invented, peculiar lines, false flies, several sleights, &c. will say, that it
deserves like commendation, requires as much study and perspicacity as the rest, and
is to be preferred before many of them. Because hawking and hunting are very
lahorious, much riding, and many dangers accompany them; but this is still and
quiet: and if so be the angler catch no fish, yet he hath a wholesome walk to the
41 Nobilitas omnis fere urbes fastidit, castellis, et ibe- c. 8.  9 Non majorem voluptatem animo capiunt,
riore caelo gaudet, generisque dignitatem una maxime quam qui feras insectantur, aut missis canibus, comvenatione, et falconum aucupiis tuetur.  42 Jos. prehendunt, quum retia trahentes, squamosas pecudes
Scaliger. commen. in Cir. in fol. 344. Salmuth. 23. de in ripas adducunt.  0 More piscatorum cruribus
Novrepert. corn. in Pancir.  43 Demetrius Constan- ocreatus.  61 Si principibus venatio leporis non sit
tinop. de re accipitraria, liber a P. Gillir latine reddi- inhonesta, nescio quomodo piscatio cyprinorum videri
tus. Aglius. epist. Aquilse Symachi et Theodotionis ad debeat pudenda.  52 Omnino turpis piscatio, nullo
Ptolomeum, &c.    44 Lonicerus, Geffreus, jovius. studio digna, illiberalis credita est, quod nullum habet
45 S. Antony Sherlie's relations.  46Hacluit. ingenium, nullam perspicaciam.
47Coturnicum aucupio.  48 Fines Morison, part 3.




Mem. 4.]                         Exercise rectfied.                              311
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 ringing, bowling,
shooting, which Ascam recommends in a just volume, and hath in former times been
enjoined by statute, as a defensive exercise, and an 5 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, horseraces, wild-goose chases, which are the disports of greater men, and good in themselves, though many gentlemen by that means gallop quite out of their fortunes.
But the most pleasant of all outward pastimes is that of 54 Areteus, deambulatio
per anmcna loca, to make a petty progress, a merry journey now and then with some
good companions, to visit friends, see cities, castles, towns,
55" Visere seepe amones nitidos, per amaenaque Tempe, I "To see the pleasant fields, the crystal fountains,
Et placidas sunmis sectari in montibus auras."  And take the gentle air amongst the mountains."
56 To walk amongst orchards, gardens, bowers, mounts, and arbours, artificial wildernesses, green thickets, ar;ches, 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, 57 ubi varice avium  cantationes,florum
colores, pratorumfrutices, &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, cuni sylva, monte et piscina, vulgb la
montagna: the princess garden at Ferrara 5SSchottus highly magnifies, with the
groves, mountains, ponds, for a delectable prospect, he was much affected with it: a
Persian paradise, or pleasant park, could not be more delectable in his sight. St.
Bernard, in the description of his monastery, is almost ravished with the pleasures
of it. "A sick 59man (saith he) sits upon a green bank, and when the dog-star
parcheth the plains, and dries up rivers, he lies in a shady bower," Fronde sub arborea ferventia 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 Granada, 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, &c., or upon the banks of that Thracian'Bosphorus: the
pope's Belvedere in Romne,60 as pleasing as those horti pensiles in Babylon, or that
Indian king's delightsome garden in 61AElian; or 62 those famous gardens of the Lord
Cantelow in France, could, not choose, though he were never so ill paid, but be much
recreated for the time; or many of our noblemen's gardens at home.        To take a
boat in a pleasant evening, and with music 63 to row upon the waters, which Plutarch
so much applauds, Elian admires, upon the river Pineus: in those Thessalian fields,
beset with green bays, where birds so sweetly sing that passengers, enchanted as it
were with their heavenly music, omnium     laborum  et curarum   obliviscantur, forget
forthwith all labours, care, and grief: or in a gondola through the Grand Canal in
Venice, to see those goodly palaces, must needs refresh and give content to a
melancholy dull spirit.   Or to see the inner rooms of a fair-built and sumptuous
edifice, as that of the Persian kings, so much renowned by Diodorus and Curtius, in
53 Praecipua hinc Anglis gloria, crebrwe victoriEa partse. amrena viriditas, aures suavi modulanine demulcet
Jovius.   54Cap.7.    Fracastorius.  6Amn- pictarum concentus avium, &c. Deus bone, quanta
bulationes subdiales, quas hortenses aurae ministrant, pauperibus procuras solatia I  60 Diod. Siculus, lib. 2.
sub fornice viridi, painpinis virentibus concamerate. 61 Lib. 13. de animal. cap. 13.  62 Pet. Gillius. Paul.
67Theophylact.   s68tinerat. Ital.  60Sedet Hentzeus Itenerar. Italiei.1617. lod. Sincerus Iteneaegrotus cespite viridi, et cum inclementia Canicularis rar. Galliro 1617. Simp. lib. 1. quest. 4.  63Jucun.
terras excoquit, et siccat flumina, ipse securus sedet dissima deambulatio juxta mare, et navigatio prope
sub arborea fronde, et ad doloris sui solatium, naribus terram. In utraque fluminis ripa.
suis gramineas redolet species, pascit oculos herbarunr




312                              Cure of Melancholy.                    [Part. 2. Sec. 2.
which all was almost beaten gold,64 chairs, stools, thrones, tabernacles, and pillars
of gold, plane trees, and vines of gold, grapes of precious stones, all the other ornaments of pure gold,
65 " Fulget gemma floris, et jaspide fulva supellex,
Strata micant Tyrio"With sweet odours and perfumes, generous wines, opiparous fare, &c., besides the
gallantest young men, the fairest 66virgins, puelhe scitulac ministrantes, the rarest
beauties the world could afford, and those set out with costly and curious attires, ad
stuporem usque spectantium, with exquisite music, as in 67 Trimaltion's house, in every
chamber sweet voices ever sounding day and night, incomparabilis luxus, all delights
and pleasures in each kind which to please the senses could possibly be devised or
had, convivce coronati, delitiis ebrii, &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
68",Eris fulgorern et resonantia tecta corusco  "Such glittering of gold and brightest brass to shine,
Auro, atque electro nitido, sectoque elephanto,  Clear amber, silver pure, and ivory so fine:
Argentoque simul. Talis Jovis ardua sedes,  Jupiter's lofty palace,,where the gods do dwell,
Aulaque coelicolim stellans splendescit Olympo."  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 coruscans
auro, nimio suofulgore obccecabat oculos itinerantium, 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, &c., as he said of Cleopatra's palace in Egypt,-      6 Crassumque trabes 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 Porus and Alexander; Canute and Edmund Ironside; Scanderbeg and Ferat Bassa the Turk; when not honour alone but life itself is at stake,
as the 70 poet of Hector,
--  " nec enim pro tergore Tauri,
Pro bove nec certamen erat, qum prsemia cursus
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 Ctesar's
triumphs in old Rome revived, or the like. To be present at an interview, 1 as that
famous of Henry the Eighth and Francis the First, so much renowned all over Europe; ubi tanto apparatu (saith Hubertus Vellius) tamque triumphali pompd ambo
reges corn eorum conjugibus coiere, ut nulla unquam     cetas tam  celebriafesta viderit
aut audierit, no age ever saw the like. So infinitely 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, summa cum jucunditate 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 jucundissimunz spectaculum in vitd dicit
sudc 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 72 Breaute the Frenchman,
and Anthony Schets a Dutchman, before the walls of Sylvaducis in Brabant, anno
1600.   They were twenty-two horse on the one side, as many on the other, which
like Livy's Horatii, Torquati and Corvini fought for their own glory and country's
honour, in the sight and view of their whole city and army. 73 When Julius Cwsar
warred about the banks of Rhone, there came a barbarian prince to see him and the
Roman army, and when he had beheld Caesar a good while, 74" I see the gods now
64 Aurei panes, aurea obsonia, vis Margaritarum ace- " For neither was the contest for the hide of a bull, nor
to subacta, &c.  c5 Lucan. " The furniture glitters for a beeve, which are the usual prizes in the race, but
with brilliant gems, with yellow jasper, and the couches for the life and soul of the great Hector."  71 Between
dazzle with their purple dye."  66300 pellices, pecilla- Ardes and Guines, 1519.  72Swertius in delitiis, fol.
tores et pincerne innumeri, pueri loti purpura induti, 487. veteri Iloratiorum exemplo, virtute et successu ad&c. ex omrnium pulchritudine delecti.  67Ubi omnia mirabili, resis hostibas 17. in conspectu patrite, &c.
cantu strepum.  6s Odyss.  69 Lucan... "The 7. Paterculus, vol. post. 74 Quos antea audivi, inquit,
timbers were concealed by solid gold."  o0 Iliad. 10. hodie vidi deos.




Mem. 4.]                         Exercise rectified.                          313
(saith he) which before I heard of," nec feliciorem ullam vitce mea ncut 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. Radzivilus was much taken with the pasha's palace in Cairo,
and amongst many other objects which that place afforded, with that solemnity of
cutting the banks of the Nile by Imbram Pasha, when it overflowed, besides two or
three hundred gilded galleys on the water, he saw two millions of men gathered
together on the land, with turbans as white as snow; and'twas a goodly sight.
The very reading of feasts, triumphs, interviews, nuptials, tilts, tournaments, combats, and monomachies, is most acceptable and pleasant. 75 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 temples and
palaces, as that of the Lateran church in Albertus Durer, that of the temple of Jerusalem in 76 Josephus, Adricomius, and Villalpandus: that of the Escurial in Guadas,
of Diana at Ephesus in Pliny, Nero's golden palace in Rome, 77 Justinian's in Constantinople, that Peruvian Jugo's in 78Cusco, ut non ab hominibus, sed a daemoniis
constructum videatur; St. Mark's in Venice, by Ignatius, with many such; priscorum
artificum opera (saith that 79 interpreter of Pausanias), the rare workmanship of those
ancient Greeks, in theatres, obelisks, temples, statues, gold, silver, ivory, marble
images, non minore ferme quum leguntur, quam quum cernuntur, animum delectatione
complent, affect one as much by reading almost as by sight.
The country hath his recreations, the city his several gymnics and exercises, May
games, feasts, wakes, and mlerry 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. Constantine
wrote twenty books of husbandry. Lysander, when ambassadors came to see him,
bragged of nothing more than of his orchard, hi sunt ordines mei. What shall I
say of Cincinnatus, Cato, Tully, and many such? how they have been pleased with
it, to prune, plant, inoculate and graft, to show so many several kinds of pears, apples,
plums, peaches, &c.
80" Nunc captare feras laqueo, nune fallere visco,  "Sometimes with traps deceive, with line and string
Atque etiam magnos canibus circundare saltus  To catch wild birds and beasts, encompassing
Insidias avibus moliri, incendere vepres."   The grove with dogs, and out of bushes firing."
-- et nidos avium scrutari," &c.
Jucundus, in his preface to Cato, Varro, Columella, &c., put out by him, confesseth
of himself, that he was mightily delighted with these husbandry studies, and took
extraordinary pleasure in them: if the theory or speculation can so much affect,
what shall the place and exercise itself, the practical part do? The same confession
I find in Herbastein, Porta, Camerarius, and many others, which have written of that
subject. If my testimony were aught worth, I could say as much of myself; I am
vere Saturnus; no man ever took more delight in springs, woods, groves, gardens,
walks, fishponds, rivers, &c. But
81 1 Tantalus a labris sitiens fugientia captat
Flumina;"
And so do I; Velle licet, potiri non licet." s2
Every palace, every city almost hath its peculiar walks, cloisters, terraces, groves,
theatres, pageants, games, and several recreations; every country, some professed
gymnics to exhilarate their minds, and exercise their bodies.  The 83Greeks had
their Olympian, Pythian, Isthmian, Nemean games, in honour of Neptune, Jupiter,
Apollo; Athens hers; some for honour, garlands, crowns; for 84beauty, dancing,
running, leaping, like our silver games. The-85 Romans had their feasts, as the Athenians, and Lacedaemonians held their public banquets, in Pritanao, Panathenaeis,
Thesperiis, Phiditiis, plays, naumachies, places for sea-fights, 86 theatres, amphitheatres
able to contain 70,000 men, wherein they had several delightsome shows to exhila75Pandectae Triumph. fol.  76Lib. 6. cap. 14. de desire, but can't enjoy."  83Boterus lib. 3. polit.
bello Jud.  77 Procopius.  7 Laet. Lib. 10. Amer. cap. 1.  84 See Atheneus dipnoso.  85 Ludi votivi,
descript.  79 Romulus Amaseus prrefat, Pausan. sacri, ludicri, Megalenses, Cereales, Florales, Mar.
so Virg. 1. Geor.  81 "The thirsting Tantalus gapes tiales, &c. Rosinus, 5. 12.  s6See Lipsius Amphithefor the water that eludes his lips."  8" I may atrum Rosinus lib. 5. Metrsius de ludis Greecorum.
40                              2,B




314                             Cure of Melancholy.                [Part. 2. Sect. 2.
rate the people; 87 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 magnificence. In the Low
Countries (as 88Meteran 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 maintained in Amsterdam, as appears by that
description of Isaacus Pontanus, rerum Jlmstelrod. lib. 2. cap. 25. So likewise not
long since at Friburg in Germany, as is evident by that relation of 89 Neander, they
had Ludos septennales, solemn plays every seven years, which Bocerus, one of their
own poets, hath elegantly described:
90" At nunc magnifico spectacula structa paratu
Quid memorem, veteri non concessura Quirino,
Ludorum pompa," &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.  Domitian, the emperor, was much delighted with
catching flies; Augustus to play with nuts amongst children; 9Alexander Severus
was often pleased to play with whelps and young pigs. 92 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, (though some be more seriously taken with it, spend much time, cost and
charges, and are too solicitous about it) 93 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 recreation, busying himself to see them fed,
almost all manner of strange birds and beasts; this was something, though not to
exercise his body, yet to refresh his mind. Conradus Gesner, at Zurich in Switzerland, kept so likewise for his pleasure, a great company of wild beasts; and (as he
saith) took great delight to see them eat their meat.  Turkey gentlewomen, that are
perpetual prisoners, still mewed up according to the custom of the place, have little
else beside 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, 94 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 95Apuleius, Boccace novels, and the rest, quarum
auditione pueri delectantur, senes narratione, which some delight to hear, some to
tell; all are well pleased with. Amaranthus, the philosopher, met Hermocles, Diophantus and Philolaus, his companions, one day busily discoursing about Epicurus
and Democritus' tenets, very solicitous which was most probable and came nearest
to truth: to put them out of that surly controversy, and to refresh their spirits, he
told them a pleasant tale of Stratocles the physician's wedding, and of all the parti87 1500 men at once, tigers, lions, elephants, horses, their spectacles produced with the most magnificent
dogs, bears, &c.  88 Lib. ult. et 1. 1. ad finem con- decorations,-a degree of costliness never indulged in
suetudine non minus laudabili, quam veteri contuber- even by the Romans."  91 Lampridius. 92 Spartian,
nia Rhetorum Rythmorum in urbibus et municipiis, cer- 3 Delectatus lusis catulorum, porcellorum, ut perdices
tisque diehus exercebant se sagittarii, g]adiatores, &c. inter se pugnarent, aut ut aves parvulke sursum et
Alia ingenii, animique exercitia, quorum pracipuum deorsumn volitarent, his maxime delectatus, ut solitu
studiun, principem populum tragmdiis, conmcdiis, fahu- dines publicas sublevaret.  4 Brumales late ut
lis scenicis, aliisque id genus ludis recreare.  89Orbis possint producere noctes.  95Miles. 4.
terra) descript. part. 3.  0 " What shall I say of




Mem. 4.]                           Exercise rectified.                              315
culars, 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, 96 many such merry meetings might he be at, " to
please himself with the sight, and others with the narration of it."   News are generally welcome to all our ears, avide audimus, aures enim hominum novitate Icetantur
(97as Pliny observes), we long after rumour to hear and listen to it, 9densum humeris
bibit aure vulgus. We are most part too inquisitive and apt to hearken after news,
which Caesar, in his 99Commentaries, 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 Thraces agant, secreta noverca,
Et pueri, quis amet," &c.
as at an ordinary with us, bakehouse or barber's shop. When that great Gonsalva
was upon some displeasure confined by King Ferdinand to the city of Loxa in Andalusia, the only. comfort (saith I00 Jovius) he had to ease his melancholy thoughts, was
to hear news, and to listen after those ordinary occurrences which were brought him
cum primis, by letters or otherwise out of the remotest parts of Europe. Some men's
whole delight is, to take tobacco, and drink all day long in a tavern or alehouse, to
discourse,- sing, jest, roar, talk- of a cock and bull over a pot, &c. Or when three or
four good companions meet, tell old stories by the fireside, or in the sun, as old folks
usually do, quce aprici meminere senes, remembering afresh and with pleasure ancient
matters, and such like accidents, which happened in their younger years: others' best
pastime is to game, nothing to them so pleasant.'Hic Veneri indulget, hunc decoquit
alea-many too nicely take exceptions at cards, 2 tables, and dice, and such mixed
lusorious lots, whom Gataker well confutes. Which though they be honest recreations in themselves, yet may justly be otherwise excepted at, as they are often abused,
and forbidden as things most pernicious; insanam rem et damnosam, 3 Lemnius calls
it. " For most part in these kind of disports'tis not art or skill, but subtlety, cunnycatching, knavery, chance and fortune carries all away:"'tis ambulatoria pecunia,
4 "  -puncto mobilis horse
Permutat dominos, et cedit in altera jura."
They labour niost part not to pass their time in honest disport, but for filthy lucre,
and covetousness of money.      In foedissimum   lucrum et avaritiam hominum convertitur, as Dancus observes.      Fons fraudum     et maleficiorum,'tis the fountain of
cozenage and villany.     6"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:
6 "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 piwe et
hilaris vitce suffugium  sibi suisque liberis, totique familice, Syc.  4 That which was
once their livelihood, should have maintained wife, children, family, is now       spent
and gone;" mceror et egestas, <yc., sorrow   and beggary succeeds.      So good things
may be abused, and that which was first invented to 7refresh men's weary spirits,
when they come from other labours and studies to exhilarate the mind, to entertain
time and company, tedious otherwise in thous     long solitary winter nights, and keep
them from worse matters, an honest exercise is contrarily perverted.
06 dii similibus seepe conviviis date ut ipse videndo masters and submits to new control."  Abusus
delectetur, et postmodum narrando delectet. Theod. tam frequens hodie in Europa ut plerique crebro harum
prodromus Amorum dial. interpret. GilbertoGiaulinio. usu patrimonium profundant, exhaustisque facultatis7 Epist. lib. 8. Ruffino.  98 Hor.  9 Lib. 4. Gal- bus, ad inopiam redigantur.  eUbi sernel prurigo
licae consuetudinis est ut viatores etiam invitos consis- ista animum occupat tegre discuti potest, solicitantibus
tere cogant, et quidquisque eorum audierit autcognorit undique ejusdem farinae hominibus, damnosas illas vode qua re qu'runt.  100 Vite ejus lib..  Juven. luptates repetunt, quod et scortatoribus insitum, &c.
2They account them unlawful because sortilegious. 7 Instituitur ista exercitatio, non lucri, sed valetudinis
3 Instit. c. 44. In his ludis plerumquenon ars aut peri- et oblectamenti ratione, et quo animus defatigatus retiaviget,sedfraus,fallacia, dolusastutia, casus,fortuna, spiret, novasque vires ad subeundos labores denuo
temeritas locum habent, non ratio cobsilium, sapien- concipiat.
tia, &c.  4' In a moment of fleeting time it changes




316                         Cure of Melancholy.               [Part. 2. Sec. 2.
Chess-play is a good and witty exercise of the mind for some kind of men, and
fit for such melancholy, Rhasis holds, as are idle, and have extravagant impertinent
thoughts, or troubled with cares, nothing better to distract their mind, and alter their
meditations: invented (some say) by the general of an army in a famine, to keep
soldiers from mutiny: but if it proceed from overmuch study, in such a case it may
do more harm than good; it is a game too troublesome for some men's brains, too
full of anxiety, all out as bad as study; besides it is a testy choleric game, and very
offensive to him that loseth the mate. 9William the Conqueror, in his younger
years, playing at chess with the Prince of France (Dauphine was not annexed to
that crown in those days) losing a mate, knocked the chess-board about his pate,
which was a cause afterward of much enmity between them. For some such reason
it is belike, that Patritius, in his 3. book, tit. 12. de reg. instit. forbids his prince to
play at chess; hawking and hunting, riding, &c. 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'0Herbastein) much used. At Fez in Africa, where
the like inconvenience of keeping within doors is through heat, it is very laudable;
and (as "lLeo 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 opportnnely and soberly used, may justly be
approved. Melius est fodere, quam saltaret,2 saith Austin: but what is that if they
delight in it? 13 J.emo saltat sobrius. But in what kind of dance? I know these
sports have many oppugners, whole volumes writ against them; wiTen 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, illico nasci senes, 8yc. Some out of preposterous zeal object many times trivial arguments, 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 dancer, 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,5 verse 22; for my part, I will subscribe to the king's declaration, and was
ever of that mind, those May games, wakes, and Whitsun ales, &c., if they be not
at unseasonable hours, may justly be permitted. Let them freely feast, sing and
dance, have their puppet-plays, hobby-horses, tabors, crowds, bagpipes, &c., play at
ball, and barley-breaks, and what sports and recreations they like best. In Franconia, a province of Germany, (saith'4Aubanus Bohemus) the old folks, after evening prayer, went to the alehouse, the younger sort to dance: and to say truth with
15 Salisburiensis, satius fuerat sic otiari, quam turpius occupari, better to 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: 16 Tota joculariumn scena procedit,
et ideo spectacula admissa sunt, et injfinita tyrocinia vanitatum, ut his occupentur, qui
perniciosiiis otiari solent: that they might be busied about such toys, that would
otherwise more perniciously be idle. So that as 7 Tacitus said of the astrologers in
Rome, we may say of them, genus hominum est quod in civitate nostra et vitabitur
semper et retinebitur, they are a debauched company most part, still spoken against,
as well they deserve some of them (for I so relish and distinguish them as fiddlers,
and musicians), and yet ever retained. " Evil is not to be done (I confess) that good
8 Latrunculorum ludus inventus est a duce, ut cum latrunculorum ludus est usitatissimus, lib. 3. de Africa.
miles intolerabili fame laboraret, altero die edens altero 2 1" It is better to dig than to dance."  ]3 Tullius.
ludens, famis oblivisceretur. Bellonius. See more of "No sensible man dances."  14De mor. gent.
this game in Daniel Souter's Palamedes, vel de variis 1 Polycrat. 1. 1. cap. 8.  1 Idem Salisburiensis.
ludis, 1. 3.  D. Hayward in vita ejus.  0 Mus-  Hist. lib. 1.
covit. commentarium.  "Inter cives Fessanos




Mem. 4.]                       Exercise rectifed.                           317
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 his Utopian
Commonwealth,'       as he will have none idle, so will he have no man labour over
hard, to be toiled out like a horse,'tis more than slavish infelicity, the life of most
of our hired servants and tradesmen elsewhere (excepting his Utopians) but half the
day allotted for work, and half for honest recreation, or whatsoever employment they
shall think fit for themselves." If one half day in a week were allowed to our household servants for their merry meetings, by their hard masters, or in a year some feasts,
like those 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 aim at, is for such as arefracti animis, troubled in mind, to ease
them, over-toiled on the one part, to refresh: over idle on the other, to keep themselves busied. And to this purpose, as any labour or employment will serve to the
one, any honest recreation will conduce to the other, so that it be moderate and
sparing, as the use of meat and drink; not to spend all their life in gaming, playing,
and pastimes, as too many gentlemen do; but to revive our bodies and recreate our
souls with honest sports: of which as there be diverse sorts, and peculiar to several
callings, ages, sexes, conditions, so there be proper for several seasons, and those of
distinct natures, to fit that variety of humours which is amongst them, that if one
will not, another may: some in summer, some in winter, some gentle, some more
violent, some for the mind alone, some for the body and mind: (as to some it is
both business and a pleasant recreation to oversee workmen of all sorts, husbandry,
cattle, horses, &c. To build, plot, project, to make models, cast up accounts, &c.)
some without, some within doors; new, old, &c., as the season serveth, and as men
are inclined. It is reported of Philippus Bonus, that good duke of Burgundy (by
Lodovicus Vives, in Epist. and Pont. 19 Heuter in his history) that the said duke, at
the marriage of Eleonora, sister to the king of Portugal, at Bruges in Flanders, which
was solemnized in the deep of winter, when, as by reason of unseasonable weather,
he could neither hawk nor hunt, and was now tired with cards, dice, &c., and such
other domestic sports, or to see ladies dance, with some of his courtiers, he would
in the evening walk disguised all about the town. It so fortuned, as he was walking
late one night, he found a country fellow dead drunk, snorting on a bulk; 0he
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 excellency, persuading him he was some great duke.
The poor fellow admiring how he came there, was served in state all the day long;
after supper he saw them dance, heard music, and the rest of those court-like pleasures: but late at night, when he was well tippled, and again fast asleep, they put on'
his old robes, and so conveyed him to the place where they first found him. Now
the fellow had 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 2 looked upon it. In conclusion,
after some little admiration, the poor man told his friends he had seen a vision, constartly believed it, would not otherwise be persuaded, and so the jest ended. 22Antiochus Epiphanes would often disguise himself, steal from his court, and go into
merchants', goldsmiths', and other tradesmen's shops, sit and talk with them, and
sometimes ride or walk alone, and fall aboard with any tinker, clown, serving man,
carrier, or whomsoever he met first. Sometimes he did ex insperato give a poor fellow money, to see how he would look, or on set 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
8 Nemo desidet otiosus, ita nemo asinino more ad ferri ad palatium et lecto ducali collocari, &c. mirari
seram noctem laborat; nam ea plusquam servilis aerum- homo ubi se eo loci videt.  21 Quid interest, inquit
na, que opificum vita est, exceptis Utopiensibus qui Lodovicus Vives, (epist. ad Francisc. Barducem) inter.
diem in 24. horasdividunt, sexduntaxatoperideputant, diem illius et nostros aliquot annos? nihil penitus,
reliquum a somno et cibo cujusque arbitrio permittitur. nisi quod, &c.  22Hen. Stephan. praefat. Herodoti.
9 Rerum Burgund. lib. 4.  20 Jussit hominem de2B2




318                           Cure of Melancholy.                 Part. 2. Sec. 2.
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, adolescentiam
alunt, secundas res ornant, adversis perfugium et solatium prcebent, domi delectant,
c., find the rest in Tully pro.Jrchia Poeta.23  What so full of content, as to read.
walk, and see maps, pictures, statues, jewels, marbles, which some so much magnify, as those that Phidias made of old so exquisite and pleasing to be beheld, that
as 24Chrysostom thinketh, "if any man be sickly, troubled in mind, or that cannot
sleep for grief, and shall but stand over against one of Phidias' images, he will forget
all care, or whatsoever else may molest him, in an instant?"  There be those as
much taken with Michael Angelo's, 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
25 Vives saith) artificialia delectant, sed moxfastidimus, 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, hills, dales, towns, castles, brooks, rivers, trees, &c., with many
pretty landscapes, and perspective pieces: with sight of which he was infinitely delighted, and much eased of his grief.
26 " Continuo eo spectaculo captus delenito mterore
Oblectabatur, in manibus tenens dei splendida dona."
Who will not be affected so in like case, or see those well-furnished cloisters and
galleries of the Roman cardinals, so richly stored with all modern pictures, old
statues and antiquities? Cum se -  spectando recreet simul et legendo, to see their
pictures alone and read the description, as 7 Boisardus well adds, whom will it not
affect? which Bozius, Pomponius, Letus, Marlianus, Schottus, Cavelerius, Ligorius,
&c., and he himself hath well performed of late.  Or in some prince's cabinets, like
that of the great dukes in Florence, of Felix Platerus in Basil, or noblemen's houses,
to see such variety of attires, faces, so many, so rare, and such exquisite pieces, of
men, birds, beasts, &c., to see those excellent landscapes, Dutch works, and curious
cuts of Sadlier of Prague, Albertus Durer, Goltzius Vrintes, &c., such pleasant pieces
of perspective, Indian pictures made of feathers, China works, frames, thaumaturgical motions, exotic toys, &c. Who is he that is now wholly overcome with idleness, or otherwise 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, whereas 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, &c. 2 Plutarch therefore calls them, secundas mensas et bellaria, 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 29 Heliodorus, ubi oblectatio
qucedam placide fuit, cur 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 tuam magna ex parte, hesterna die
ante prandium, pransus vero sine ulld intermissione totam absolvi.3   0 argumenta!
0 compositionem!   I may say the same of this or that pleasing tract, which will
draw his attention along with it. To most kind of men it is an extraordinary delight to study. For what a world of books offers itself, in all subjects, arts, and
sciences, to the sweet content and capacity of the reader? In arithmetic, geometry,
perspective, optics, astronomy, architecture, sculpture, painting, of which so many
23" Study is the delight of old age, the support of et difficilia accidere solent.  5 De anima.  26 Iliad.
youth, the ornament of prosperity, the solace and refilge 19.  27 Topogr. Rom. part. 1.  28 Quod heroum
of adversity, the comfort of domestic life, &c." 4 Orat. conviviis legi solite.  29 Melancthon de Iteliodoro.
12. siquis animo fuerit afflictus ant eeger, nec somnum so I read a considerable part of your speech before dinadmittens, is mihi videtur e regione stans talis imagi- ner, but after I had dined I finished it completely. Oh
nis, oblivisci omnium posse, quse humanme vitaS atrocia what arguments, what eloquence 




Mem. 4.]                        Exercise rectified.                             319
and such elaborate treatises are of late written: in mechanics and their mysteries,
military matters, navigation, 3 riding of horses, 2fencing, swimming, gardening,
planting, great tomes of husbandry, cookery, falconry, hunting, fishing, fowling, &c.,
with exquisite pictures of all sports, games, and what not? In music, metaphysics,
natural and moral philosophy, philology, in policy, heraldry, genealogy, chronology,
&c., they afford great tomes, or those studies of 33 antiquity, &c., et34 quid subtilius
JIrithmeticis inventionibus, quid jucundius Juiusicis rationibus, quid divinius.lstronomicis, quid rectius Geometricis demonstrationibus? What so sure, what so pleasant?
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:
Archimedes Coclea, and rare devices to corrivate waters, musical instruments, and
tri-syllable echoes again, again, and again repeated, with myriads of such. What
vast tomes are extant in law, physic, and divinity, for profit, pleasure, practice, speculation, in verse or prose, &c.! their names alone are the subject of whole volumes,
we have thousands of authors of all sorts, many great libraries full well furnished,
like so many dishes of meat, served out for several palates; and he is a very block
that is affected with none of them.  Some take an infinite 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, 3 sauvi
animum delectatione allicere, ob incredibilem rerum varietatem et jucunditatem, et ad
pleniorem  sui cognitionem  excitare, chorographical, topographical delineations, to
behold, as it were, all the remote provinces, towns, cities of the world, and never
to go forth of the limits of his study, to measure by the scale and compass their
extent, distance, examine their site. Charles the Great, as Platina writes, had three
fair silver tables, in one of which superficies was a large map of Constantinople, in
the second 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 now be,
than to view those elaborate maps of Ortelius,36 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, Marcus Polus the Venetian,
Lod. Vertomannus, Aloysius Cadamustus, &c.?       Those accurate diaries of Portuguese, Hollanders, of Bartison, Oliver a Nort, &c. Hakluyt's voyages, Pet. Martyr's
Decades, Benzo, Lerius, Linschoten's relations, those Hodaeporicons of 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 Paulus
Hlentzerus, Jodocus Sincerus, Dux Polonus, &c., 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, Delacampius, 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, &c., 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 accurately performed
by }Elian, Gesner, Ulysses Aldrovandus, Bellonius, Rondoletius, Hippolytus Salvianus, &c. 37lrcana ccli, naturce secreta, ordinem universi scire majorisfelicitatis et
dzlcedinis est, quam cogitatione quis assequi possit, aut mortalis sperare. What morb
pleasing studies can there be than the mathematics, theoretical or practical parts?
as to survey land, make maps, models, dials, &c., with which I was ever much de1 Pluvines.  32Thibault.  s' As in travelling praefat. Mercatoris. " It allures the mind by its agreethe rest go forward and look before tlem, an antiquary able attraction, on account of the incredible variety and
alone looks round about him, seeing things past, &c. pleasantness of the subjects, and excites to a further
hath a complete horizon. Janus Bifrons.  34SCar- step in knowledge."  6 Atlas Geog.  37Cardan.
dan. " What is more subtle than arithmetical conclu- "To learn the mysteries of the heavens, the secret
sions; what more agreeable than musical harmonies; workings of nature, the order of the universe, is a
what more divine than astronomical, what more cer- greater happiness and gratification than any mortal can
tain than geometrical demonstrations?", 36Hondius think or expect to obtain."




320                             Cure of Melancholy.                 [Part. 2. Sec. 2
lighted myself. Talis est.Mathematum pulchritudo (saith 38 Plutarch) ut his indignum
sit divitiarum phaleras istas et bullas, etpuellaria spectacula comparari; such is the
excellency of these studies, that all those ornaments and childish bubbles of wealth,
are not worthy to be compared to them: credi mihi (39 saith one) extingui dulce erit
Mathematicarum artium studio, I could even live and die with such meditation, 40and
take more delight, true content of mind in them, than thou hast in all thy wealth
and sport, how rich soever thou art.   And as 4' Cardan well seconds me, Honorificum magis est et gloriosum hcec intelligere, quam provinciis preesse formosum   aut
ditem juvenem esse.4 The like pleasure there is in all other studies, to such as are
truly addicted to them, 43 ea suavitas (one holds) ut cum quis ea degustaverit, quasi
poculis Circeis captus, non possit unquam ab illis divelli; the like sweetness, which
as Circe's cup bewitcheth a student, he cannot leave off, as well may witness those
many laborious hours, days and nights, spent in the voluminous treatises written by
them; the same content. 44Julius Scaliger was so much affected with poetry, that
he brake out into a pathetical protestation, he had rather be the author of twelve
verses in Lucan, or such an ode in 45 Horace, than emperor of Germany. 46 Nicholas Gerbelius, that good old man, was so much ravished with a few Greek authors
restored to light, with hope and desire of enjoying the rest, that he exclaims forthwith, dlrabibus atque Indis omnibus erimus ditiores, we shall be richer than all
the Arabic or Indian princes; of such 47esteem they were with him, incomparable
worth and value. Seneca prefers Zeno and Chrysippus, two doting stoics (he was
so much enamoured of their works), before any prince or general of an army;
and Orontius, the mathematician, so far admires Archimedes, that he calls him
Divinum -et homine majorem, a petty god, more than a man; and well he might,
for aught I see, if you respect fame or worth. Pindarus, of Thebes, is as much
renowned for his poems, as Epaminondas, Pelopidas, Hercules or Bacchus, his
fellow  citizens, for their warlike actions; et si famam   respicias, non pauciores
Jiristotelis quam.tlexandri meminerunt (as Cardon notes), Aristotle is more known
than Alexander; for we have a bare relation of Alexander's deeds, but Aristotle, totus
vivit in monumentis, is whole in his works: yet I stand not upon this; the delight
is it, which I aim at, so great pleasure, such sweet content there is in study. 48King
James, 1605, when he came to see our University of Oxford, and amongst other
edifices now went to view that famous library, renewed by Sir Thomas Bodley, in
imitation of Alexander, at his departure brake out into that noble speech, If 1 were not
a king, I would be a university man: 49 4 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 learning 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, but fractus 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. 50' 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 (notwithstanding
this which I have said) how barbarously and basely, for the most part, our ruder
gentry esteem of libraries and books, how they neglect and contemn so great a treasure, so inestimable a benefit, as Esop's cock did the jewel he found in the dung38 Lib. de cupid. divitiarum  39 Leon. Diggs. praefat. in fatis sit, ut captivus ducar, si mihi daretur optio, hoc
ad perpet. prognost.  40 Plus capio voluptatis, &c. cuperem carcere conclydi, his catenis illigari, cum hisce
41 In Hipperchen. divis. 3.  42 " It is more honourable captivis concatenatis vetatem agere.  50 Epist. Pri.
and glorious to understand these truths than to govern miero. Plerunque in qua simul ac pedem posui, foribus
provinces, to be beautiful or to be young." 43 Cardan. pessulum abdo; ambitionem autem, amorem, libidi.
prsefat. rerum variet.  44 Poetices lib.  45 Lih. 3. nem, etc. excludo, quorum parens est ignavia, imperitia
Ode 9. Donec gratus eram tibi, &c.  46 De Pelopones. nutrix, et in ipso seternitatis gremio, inter tot illustres
lib. 6. descript. Grec.  47Quos si integros habere- animas sedem mihi sumo, cum ingenti quidem animo,
mus, Dii boni, quas opes, quos thesauros teneremus. ut subinde magnatum me misereat, qui ftelicitatem
46 Isaack Wake musae regnantes.  49 Si unquam mihi hanc ignorant.




Mem   4.]                       Exercise rectified.                          321
hill; 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 51 Erasmus) magnatibus pecunice, quantum absumant alea,
scorta, compotationes,profectiones non necessaric, pompce, bella qucesita, ambitio, colcx,
morio, ludio, 4cc., 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 Mammonce dediderunt, improbum fortasse tale oficium exigere,
to solicit or ask anything of such men that are likely damned to riches; to this purpose. For my part I pity these men, stultos jubeo esse libenter, let them go as they
are, in the catalogue of Ignoramus. How much, on the other side, are all we bound
that are scholars, to those munificent Ptolemies, bountiful Mawcenases, heroical
patrons, divine spirits,
52 -    -qui nobis h3ec otio fecerunt, namque erit ille mihi semper Deus""These blessings, 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 in our public
academies in most cities, as in our private colleges? How shall I remember 53Sir
Thomas Bodley, amongst the rest, 54 Otho Nicholson, and the Riglit Reverend John
Williams, Lord Bishop of Lincoln (with many other pious acts), who besides that
at St. John's College in Cambridge, that in Westminster, is now likewise in Fieri
with a library at Lincoln (a noble precedent for all corporate towns and cities to imitate), O quan te memoremn (vir illustrissime) quibus elogiis? But to riy 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 crucified with worldly care, I can prescribe him  no better
remedy than this of study, to compose himself to the learning of some art or science.
Provided always that this malady proceed not from overmuch study; for in such
case he adds fuel to the fire, and nothing can be more pernicious: let him take heed
he do not overstretch his wits, and make a skeleton of himself; or such inamoratoes
as read nothing but play-books, idle poems, jests, Amadis de Gaul, the Knight of the
Sun, the Seven Champions, Palmerin de Oliva, Huon of Bourdeaux, &c. Such many
times prove in the end as mad as Don Quixote. Study is only prescribed to those
that are otherwise idle, troubled in mind, or carried headlong with vain thoughts and
imaginations, to distract their cogitations (although variety of study, or some serious
subject, would do the former no harm) and divert their continual meditations another
way. Nothing in this case better than study; semper aliquid memoriter ediscant,
saith Piso, let them learn something without book, transcribe, translate, &c. Read
the Scriptures, which Hyperius, lib. 1. de quotid. script. lec.fol. 77. holds available
of itself, "55 the mind is erected thereby from all worldly cares, and hath much quiet
and tranquillity."  For as 56Austin well hath it,'tis scientia scientiarum, omni melle
dulcior, omni pane suavior, omni vino, hilarior:'tis the best nepenthe, surest cordial,
sweetest alterative, presentest diverter: for neither as 7 Chrysostom well adds, " those
boughs and leaves of trees which are plashed for cattle to stand under, in the heat
of the day, in summer, so much refresh them with their acceptable shade, as the
reading of the Scripture doth recreate and comfort a distressed soul, in sorrow and
affliction."  Paul bids "pray continually;" quod cibus corpori, lectio animce facit,
saith Seneca, as meat is to the body, such is reading to the soul.'s "To be at leisure
without books is another hell, and to be buried alive." 59Cardan calls a library the
physic of the soul; "s" divine authors fortify the mind, make men bold and constant;
alChil. 2. Cent. 1. Adag. 1.  5aVirg. eclog. 1. meridieper astatem, optabilemexhibentesumbramoves
63 Founder of our public library in Oxon.  4 Ours in ita reficiunt, ac scripturarum lectio afflictas, angore
Christ Church, Oxon.-  55Animus levatur inde a animas solatur et recreat. 58 Otium sine literis mors
curis multa quietaettranquillitate fruens. r Ser.38. est, et vivi hominis sepultura, Seneca.  5 Cap. 99.
ad Fratres Erem.  57 Hom. 4. de pcenitentia. Nam 1. 57. de rer. var. 60 Fortem reddunt animum et conneque arborum comae pro pecorum tuguriis factie, stantem; et pium colloquium non permittit animum
41




322                             Cure of Melancloly.                  [Part. 2. Sec. 2
and (as Hyperius adds) godly conference will not permit the mind to be tortured
with absurd cogitations.'   Rhasis enjoins continual conference to such melancholy
men, perpetual discourse of some history, tale, poem, news, &c., alternos sermones
edere ac bibere, eique jucundum quam cibus, sive potus, which feeds the mind as meat
and drink doth the body, and pleaseth as much: and therefore the said Rhasis, not
without good cause, would have somebody still talk seriously, or dispute with them,
and sometimes "61 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."      62Ferdinand 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. 63 Camerarius relates as much of Lorenzo de' Medici.   Heathen philosophers are so full of
divine precepts in this kind, that, as some think, they alone are able to settle a distressed mind. 62Sunt verba et voces, quibus hunc lenire dolorerm, ic. Epictetus, Plutarch, and Seneca; qualis ille, quce tela, saith Lipsius, adversus omnes animi casus
administrate et ipsam  mortemt, quomodo vitia eripit, infert virtutes? when I read
Seneca, 65"  methinks I am  beyond all human fortunes, on the top of a hill above
mortality.")  Plutarch saith as much of Homer, for which cause belike Niceratus, in
Xenophon, was made by his parents to con Homer's Iliads and Odysseys 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
afford us?
6 6" QOui quid sit pulchrum, quid turpe, quid utile, quid non,
Plenius et nielius Chrysippo et Crantore dicunt."
Nay, what shall the Scripture itself? Which is like an apothecary's shop, wherein
are all remedies for all infirmities of mind, purgatives, cordials, alteratives, corroboratives, lenitives, &c. "'6 Every disease of the soul," saith 67 Austin, " hath a peculiar
medicine in the Scripture; this only is required, that the sick man take the potion
which God hath already tempered."      68 Gregory calls it " a glass wherein we may
see all our infirmities," ignitum  colloquium, Psalm  cxix. 140.  6 Origen a charm.
And therefore Hierom    prescribes Rusticus the monk, 70" continually to read the
Scripture, and to meditate on that which he hath read; for as mastication is to meat,
so is meditation on that which we read."   I would for these causes wish him    that
is melancholy to use both human and divine authors, voluntarily to impose some
task upon himself, to divert his melancholy thoughts: to study the art of memory,
Cosmus Rosselius, Pet. Ravennas, Scenkelius' Detectus, or practise Brachygraphy,
&c., that will ask a great deal of attention: or let him  demonstrate a proposition in
Euclid, in his five last books, extract a square root, or study Algebra: than which,
as 71 Clavius holds, " in all human disciplines nothing can be more excellent and pleasant, so abstruse and recondite, so bewitching, so miraculous, so ravishing, so easy
withal and full of delight," omnem humanum      captum  superare videtur.   By this
means you may define ex ungue leonem, as the diverb is, by his thumb alone the
bigness of Hercules, or the true dimensions of the great 72 Colossus, Solomon's temple, and Domitian's amphitheatre out of a little part.  By this art you may contemplate the variation of the twenty-three letters, which may be so infinitely varied, that
the words complicated and deduced thence will not be contained within the compass
of the firmament; ten words may be varied 40,320 several ways: by this art you
may examine how many men may stand one by another in the whole superficies of
the earth, some say 148,456,800,000,000, assignando singulis passun      quadratunr
absurda cogitati one torqueri.  61 Altercationibus quam Deus temperavit.  e8 In moral. speculum quo
utantur, quae non permittunt animum submergi pro- nos intueri possimus.  69 orn. 28. Utincantafundis cogitationibus, de quibus otiose cogitat et trista- tione viris fugatur, ita lectione malum.  70 Iterum
tur in iis.  2 Bodin. prefat. ad meth. hist.  63 Ope. atque, iterum moneo, ut animatn sacram scripturre lecrum subcis. cap. 15.  64 Hor.  6a Fatendum est tione occupes. Masticat divinum pabulum meditatio.
cacumine Olympi constitutus supra ventos et procellas, 71 Ad 2. definit. 2. elem. In disciplinis humanis nihil
et omnes res humanas.  66" Who explain what is prastantius reperitur: quippe miracula quardam numefair, foul, useful, worthless, more fully and faithfully rorum eruit tam ahstrusa et recondita, tanta nihilo
than Chrysippus and Crantor?"  6 TIn Ps. xxxvi. minus facilitate et voluptate, ut, &c.  72 Which
omnis morbus animi in scriptura habet medicinam; contained 1,080,000 weights of brass.
tantum opus est ut qui sit Teger, non recuset potionern




Mem. 4.]                      Exercise rectified.                         323
(assigning a square foot to each), how many men, supposing all the world as habitable as France, as fruitful and so long-lived, may be born in 60,000 years, and so
may you demonstrate with 73Archimedes 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 earth, the 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 Brahe in his mechanics, optics (74 divine optics) arithmetic,
geometry, and such like arts and instruments? What so intricate and pleasing withal,
as to peruse and practise Heron Alexandrinus's works, de spiritalibus, de machinis
bellicis, de machin& se movente, Jordani Nemorarii de ponderibus proposit. 13, that
pleasant tract of Machometes Bragdedinus de superficierum divisionibus, Apollonius's
Conics, or Commandinus's labours in that kind, de centro 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 75Secretis artis et naturce,
as to make a chariot to move sine animali, diving boats, to walk on the water by
art, and to fly in the air, to make several cranes and pulleys, quibus homo trahat ad
se mille honmines, lift up and remove great weights, mills to move themselves, Archita's
dove, Albertus's brazen head, and such thaumaturgical works. But especially to do
strange miracles by glasses, of which Proclus and Bacon writ of old, burning glasses,
multiplying glasses, perspectives, ut unus homo appareat exercitus, to see afar off, to
represent solid bodies by cylinders and concaves, to walk in the air, ut veraciter
videant (saith Bacon) aurum et argentum et quicquid aliud volunt, et quum veniant
ad locum visionis, nihil inveniant, which glasses are much perfected of late by Baptista Porta and Galileo, and much more is promised by Maginus and Midorgius, to
be performed in this kind.  Otocousticons some speak of, to intend hearing, as the
other do sight; Marcellus Vrencken, a Hollander, in his epistle to Burgravius, makes
mention of a friend of his that is about an instrument, quo videbit quae in altero
horizonte 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~ halh made after his master Paracelsus, aurumfulminans, or
aurum volatile, which shall imitate thunder and lightning, and crack louder than any
gunpowder; Cornelius Drible a perpetual motion, inextinguishable lights, linum non
ardens, with many such feats; see his book de naturd elementorum, 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, Lucerna vitce 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 hic clarus, tune homo hilaris et sanus
corpore et animo; si nebulosus et depressus, male afficitur, et sic pro statu hominis
variatur, unde sumptus sanguis; 6 and which is most wonderful, it dies with the
party, cum homine perit, et evanescit, the lamp and the man whence the blood
was taken, are extinguished together.   The same author hath     another 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 Jlexipharmacum, of which Roger Bacon of old in his Tract. de retardanda senectute,
to make a man young again, live three or four hundred years. Besides panaceas, martial amulets, unguentum armarium, balsams, strange extracts, elixirs,
and such like magico-magnetical cures. Now what so pleasing can there be
OaVide Clavium in corn. de Sacrobosco.  74 Dis- other hand, he from whom the blood is taken be mnelan
tantias ecelorum sola Optica dijudicat.  76Cap. 4. cholic or a spendthrift, then it will burn dimly, and
et 5.  76, If the lamp burn brightly, then the man flicker in the socket."
is cheerful and healthy in mind and body; if, on the




324                             Cure of Melancholy.                  [Part. 2. Sec. 2.
as the speculation of these things, to read and examine such experiments, or if a
man be more mathematically given, to calculate, or peruse Napier's Logarithms, or
those tables of artificial 7 sines and tangents, not long since set out by mine old collegiate, good friend, and late fellow-student of Christ-church in Oxford, 78Mr. Edmund Gunter, which will perform that by addition and substraction only, which
heretoforejRegiomontanus's tables did by multiplication and division, or those elaborate conclusions of his 79 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 80 Garcaeus, dabimus hoc petulantibus ingeniis, we will in some
cases allow: or let him make an ephemerides, read Suisset the calculator's works,
Scaliger de emendatione temporum, and Petavius his adversary, till he understand
them, peruse subtle Scotus and Suarez's metaphysics, or school divinity, Occam,
Thomas, Entisberus, Durand, &c.     If those other do not affect him, and his means
be great, to employ his purse and fill his head, he may go find the philosopher's
stone; he may apply his mind, I say, to heraldry, antiquity, invent impresses, emblems; make epithalamiums, epitaphs, elegies, epigrams, palilndroma epigrammata,
anagrams, chronograms, acrostics, upon his friends' names; or write a comment on
Martianus Capella, Tertullian de pallio, the Nubian geography, or upon iElia Laelia
Crispis, as many idle fellows have essayed; and rather than do nothing, vary a
8 verse a thousand ways with Putean, so torturing his wits,'or as Rainnerus of Luneburg, S2 2150 times in his Proteus Poeticus, or Scaliger, Chrysolithus, Cleppissius,
and others, have in like sort done.   If such voluntary tasks, pleasure and delight,
or crabbedness of these studies, will not yet divert their idle thoughts, and alienate
their imaginations, they must be compelled, saith Christophorus a Vega, cogi debent, 1. 5. c. 14, upon some mulct, if they perform  it not, quod ex officio incumbat,
loss of credit or disgrace, such as our public University exercises.  For, as he that
plays for nothing will not heed his game; no more will voluntary employment so
thoroughly affect a student, except he be very intent of himself, and take an extraordinary delight in the study, about which he is conversant.   It should be of that
nature his business, which volens. nolens he must necessarily undergo,.and without
great loss, mulct, shame, or hindrance, he may not omit.
Now for women, instead of laborious studies, they have curious needleworks,
cut-works, spinning, bone-lace, and many pretty devices of their own making, to
adorn their houses, cushions, carpets, chairs, stools, (" for she eats not the bread of
idleness,') Prov. xxxi. 27. quesivit lanam  et linum) confections, conserves, distillations, &c., which they show to strangers.
831 Ipsa comes presesque operis venientibus ultro  "Which to her guests she shows, with all her pelf,
Hospitibus monstrare solet, non segniter horas  Thus far my maids, but this I did myself."
Contestata suas, sed nec sibi deperiisse."
This they have to busy themselves about, household offices, &c., 84 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, &c., old folks have their beads: an excellent invention to keep them from idleness, that are by nature melancholy, and past
all affairs, 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 will cause a great inconvenience. If the body be
overtired, it tires the mind. The mind oppresseth the body, as with students it oftentimes falls out, who (as 85 Plutarch observes) have no care of the body, " but compel
that which is 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
77 Printed at London, Anno 1620.  78 Once astrono- mortalem immortali, terrestrem ethereae aqualem prees
my reader at Gresham College.  79 Printed at Lon. tare industriam: Cteterum ut Camelo usu venit, quod
don by William Jones, 1623.  8 Praefat. Meth. Astrol. ei bos prwedixerat, cum eidem servirent domino et parte
F1 Tot tihi sunt dotes virgo, quot sidera ccelo.  82 Da oneris levare ilium Camelus recusasset, paulo post et
pie Christe urbi bona sit pax tempore nostro. s Cha- ipsius cutem, et totum onus cogeretur gestare (quod
lonerus, lib. 9. de Rep. Angel.  84 Hortus Coronarius mortuo bove impletum) Ita animo quoque contingit,
medicus et culinarius, &c.  5 Tom. 1. de sanit. dum defatigato corpori, &c.
tuend. Qui rationem corporis non habent, sed cogunt




Mem. 5.]                     Waking and dreams rectified.                           325
master) that refused to carry some part of his burden, before it were long he should
he compelled to carry all his pack, and skin to boot (which by and by, the ox being
dead, fell out), the body may say to the soul, that will give him no respite or remission: a little after, an ague, vertigo, consumption, seizeth on them       both, all his
study is omitted, and they must be compelled to be sick together:" he that tenders
his own good estate, and health, must let them draw with equal yoke, both alike,
86, 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, 7"   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, refresheth the weary limbs after long work:
e8 "( Somne quies rerum, placidissime somne deorum,  "Sleep, rest of things, O pleasing deity,
Pax animi, quem cura fugit, qui corpora duris  Peace of the soul, which cares dost crucify,
Fessa ministeriis mulces reparasque labori."   Weary bodies refresh and mollify."
The chiefest thing in all physic, 9 Paracelsus calls it, omnia arcana gemmarum superans et metallorum.    The fittest time is 90 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 imaginations, 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 itafascinari ut noctes
integras exigant insomnes, summ4 inquietudine animorum       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 and dryness, which
must first be removed: 91a hot and dry brain never sleeps well: grief, fears, cares,
expectations, anxieties, great businesses, 9In aurum utramque otiose ut dormias, and
all violent perturbations of the mind, must in some sort be qualified, before we can
hope for any good repose.     He that sleeps in the day-time, or is in suspense, fear,
any way troubled in mind, or goes to bed upon a full 9 stomach, may never hope
for quiet rest in the night; nec enim meritoria somnos admittunt, as the 94 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,
95  -" absentem cantat amicam,
Multa prolutus vappa nauta atque viator."
Who not accustomed to such noises can sleep amongst them?           He that will intend
to take his rest must go to bed animo securo, quieto et libero, with a 96 secure andcomposed mind, in a quiet place: omnia noctes erunt placida composta quiete: and
86 Ut pulchram illam et amabilem sanitatem prreste. quiescendum latere sinistro, &c.  91 Sapitis accidit
mus.     87 nterdicendae Vigilite, somni paulo longio- melancholicis, ut nimium exsiccato cerebro vigiliis at,
res conciliandi. Altomarus cap. 7. Somnus supra mo- tenuentur. Ficinus, lib. 1. cap. 29.  92Ter. "That
dum prodest, quovismodo conciliandus, Piso.  88 Ovid. you may sleep calmly on either ear."  3 Ut sis nocte
89 In Hippoc. Aphoris. 9s Crato cons. 21. lib. 2. duabus levis, sit tibi, crna brevis. 9i Juven. Sat. 3.  95 Hor.
aut tribus horis post caenar, quum jam cibus ad fundum  Scr. lib. 1. Sat. 5. " The tipsy sailor and his travelling
ventriculi resederit, primum super latere dextro quies- companion sing the praises of their absent sweethearts."
cendum, quod in tali decubitu jecur sub ventriculo qui- 96scpositis curis omnibus quantum fieri potest, una
escat, non gravans sed cibum calfaciens, perinde ac cum vestibus, &c. Kirkst.
ignis lebetem qui illi admovetur; post primum somnum
2C




326                            Cure of Melancholy.                 [Part. 2. Sec. 2
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
97 sweet music," which Ficinus commends, lib. 1. cap. 24, or as Jobertus, med,
pract. lib. 3. cap. 10. 98'to read some pleasant author till he be asleep, to have a
bason of water still dropping by his bedside," or to lie near that pleasant murmur,
lene sonantis aquce. Some floodgates, arches, falls of water, like London Bridge, or
some continuate noise which may benumb the senses, lenis motus, silentium et tenebra, turn et ipsa voluntas somnosfaciunt; as a gentle noise to some procures sleep,
so, which Bernardinus Tilesius, lib. de sonmno, well observes, silence, in a dark room,
and the will itself, is most available to others. Piso commends frications, Andrew
Borde a good draught of strong drink before one goes to bed; I say, a nutmeg and
ale, or a good draught of muscadine, with a toast and nutmeg, or a posset of the
same, which many use in a morning, but methinks, for such as have dry brains, are
much more proper at night; some prescribe a " sup of vinegar as they go to bed, a
spoonful, saith,Etius Tetrabib. lib. 2. ser. 2. cap. 10. lib. 6. cap. 10. dEgineta, lib.3.
cap. 14. Piso, "a little after meat,'00 because it rarefies melancholy, and procures an
appetite to sleep."  Donat. ab Alltomar. cap. 7. and Mercurialis approve of it, if the
malady proceed from the spleen.    Salust. Salvian. lib. 2. cap. 1. de remed. Hercules
de Saxonia in Pan. ~linus, Montaltus de morb. capitis, cap. 28. de Melan. are altogether against it. Lod. Mercatus, de inter. Morb. cau. lib. 1. cap. 17. in some cases
doth allow it. 2Rhasis seems to deliberate of it, though Simeon commend it (in
sauce peradventure) he makes a question of it: as for baths, fomentations, oils,
potions, simples or compounds, inwardly taken to this purpose, 3I shall speak of
them elsewhere. If, in the midst of the night, when they lie awake, which is usual
tb toss and tumble, and not sleep, 4Ranzovius would have them, if it be in warm
weather, to rise and walk three or four turns (till they be cold) about the chamber,
and then go to bed again.
Against fearful and troublesome dreams, Incubus and such inconveniences, wherewith melancholy men are molested, the best remedy is to eat a light supper, and of
such meats as are easy of digestion, no hare, venison, beef, &c., not to lie on his
back, not to meditate or think in the day-time of any terrible objects, or especially
talk of them before he goes to bed. For, as he said in Lucian after such conference,
Hecates somniare mihi videor, I can think of nothing but hobgoblins: and as Tully
notes,5 " for the most part our speeches in the day-time cause our fantasy to work
upon the like in our sleep," which Ennius writes of Homer: Et canis in somnis
leporis vestigia latrat: as a dog dreams of a hare, so do men on such subjects they
thought on last.
a" Somnia quae mentes ludunt volitantibus umbris,
Nec delubra deim, nec ab sethere 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 meditations, 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 9Philostratus 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, Sambiicus and Cardan; but how to help them, 0I must refer you to a
more convenient place.
97 Ad horam somni aures suavibus cantibus et sonis cogitare et loqui.  6   Aristee hist. " Neither the
delinire.   98Lectiojucunda, aut sermo, ad quenm shrines of the gods, nor the deities themselves, send
attentior animus convertietur, aut aqua ab alto in sub- down from the heavens those dreams which mock out
jectam pelvim delabatur, &c. Ovid.  99 Aceti sor- minds with these flitting shadows,-we cause them to
bitio.   100 Attenuat mIelancholiam, et ad concilian- ourselves."  7 Optimum de ccelestibus et honestis
dum somnum juvat.  1 Quod lieni acetum conveniat. meditari, et ea facere.  8 Lib. 3. de causis corr. art.
2 Cont. 1. tract. 9. meditandum de aceto.  s Sect. 5. tam mira monstra qutestionum sTepe nascuntur inter
memb. 1. Subsect. 6.  4Lib. de sanit. tuenda.  5 In eos, ut mirer eos interdum in somniis non terreri, aut
Som. Scip. fit enim fore ut cogitationes nostre et ser- de illis in tenebris audere verba facere, adeo res sunt
mones pariant aliquid in somno, quale de Homero scri- monstroste.  9 Icon. lib. 1.  10 Sect. 5. Memb. 1.
bit Ennius, de quo videlicet saepissimn vigilans solebat Subs. 6.




Mem. 6. Subs. 1.]                  Passions rectified.                           327
MEMB. VI.
SUB SECT. I. —Perturbations of the mind rectified.   From himself, by resisting to the
utmost, confessing his grief to a friend, 4"c.
WHOSOEvER he is that shall hope to cure this malady in himself or any other,
must first rectify these passions and perturbations of the mind: the chiefest cure
consists in them.   A quiet mind is that voluptas, or summum     bonum   of Epicurus,
non dolere, curis vacare, animo tranquillo esse, not to grieve, but to want cares, and
have a quiet soul, is the only pleasure of the world, as Seneca truly recites 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 mitigated with mirth, constancy, good hope 
vain terror, bad objects are to be removed, and all such persons in whose companies
they be not well pleased."   Gualter Bruel. Fernelius, consil. 43. Mercurialis, consiL
6.  Piso, Jacchinus, cap. 15. in 9. Rhasis, Capivaccius, Hildesheim, &c., all inculcate
this as an especial means of their cure, that their 12 minds be quietly pacified, vain
conceits 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.    14' The body's mischiefs," as Plato proves,
~4 proceed from the soul: and if the mind be not first satisfied, the body can never be
cured."   Alcibiades raves (saith 15 Maximus Tyrius) and is sick, his furious desires
carry him from Lyceus to the pleading place, thence to the sea, so into Sicily, thence
to Lacedaemon, thence to Persia, thence to Samos, then again to Athens; Critias
tyranniseth over all the city; Sardanapalus 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 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, animca accidentia corrigantur, from which alone
proceeds melancholy; they are the fountain, the subject, the hinges whereon it
turns, and must necessarily be reformed.   16 For anger stirs choler, heats the blood
and vital spirits; sorrow on the other side refrigerates the body, and extinguisheth
natural heat, overthrows appetite, hinders concoction, dries up the temperature, and
perverts the understanding:" fear dissolves the spirits, infects the heart, attenuates
the soul: and for these causes all passions and perturbations must, to the uttermost
of our power and most seriously, be removed. iElianus Montaltus attributes. so
much to them," 1   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.
de san. tuend., that he, for his part, hath cured divers of this infirmity, solum animis
ad rectum institutis, by right settling alone of their minds.
Yea, but you will here infer, that this is excellent good indeed if it could be done;
but how shall it be effected, by whom, what art, what means? hic labor, hoc opus
est.'Tis a natural infirmity, a most powerful adversary, all men are subject to pas-'
sions, and melancholy above all others, as being distempered by their innate humours,
abundance of choler adust, weakness of parts, outward occurrences; and how shall
they be avoided? the wisest men, greatest philosophers of most excellent wit, reason, judgment, divine spirits, cannot moderate themselves in this behalf; such as
are sound in body and mind, Stoics, heroes, Homer's gods, all are passionate, and
11 Animi perturbationes summe fugiende, metus po- parum absit a furore, rapitur h Lyceo in concionem, a
tissimum et tristilia: eorumque loco animus demulcen- concione ad mare, a mari in Siciliam, &c.  16 Ira
dus hilaritate, animi constantia, bona spe; removendi bilem movet, sanguinem adurit, vitales spiritus accenterrores, et eorum consortium quos non probant. dit, moestitia universum corpus infrigidat, calorem ini Phantasiae eorum placide subvertendTe, terrores ab natum extinguit, appetitum destruit, concoctionemn
animo removendi.     13Ab omnli fixa cogitatione impedit, corpus exsiccat, intellectum pervertit. Quaquovismodo avertantur.   4 Cuncta mala corporis mobrem hcec omnia prorsus vitanda sunt, et pro virili
ab animo procedunt, qute nisi curentur, corpus curari fugienda.  17 De mel. c. 2G. ex illis solum remledium;
minime potest, Charmid.  15 Disputat. An morbi multi ex visis, auditis, &c. sanati sunt.
graviores corporis an animi. Renoldo interpret, ut




328                               Cure of Melancholy.                   [Part. 2. Sec. 2.
furiously carried sometimes; and how shall we that are already crazedfracti 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 prescribed.
He himself (I say); from the patient himself the first and chiefest remedy must
be had; for if he be averse, peevish, waspish, give way wholly to his passions, will
not seek to be helped, or be ruled by his friends, how is it possible he should be
cured? But if he be willing at least, gentle, tractable, and desire his own good, no
doubt but he may magnam      morbi deponere partem, be eased at least, if not cured.
He himself must do his utmost endeavour to resist and withstand the beginnings.
Principiis obstd, " Give not water passage, no not a little," Ecclus. xxv. 27.   If they
open a little, they will make a greater breach at length. Whatsoever it is that runneth in his mind, vain conceit, be it pleasing or displeasing, which so much affects
or troubleth him, 18" by all possible means he must withstand it, expel those vain,
false, frivolous 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 sudden 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 now stop upon a sudden,
curb himself in; and as 19 Lemnius adviseth, "strive against with all his power, to
the utmost of his endeavour, and not cherish those fond imaginations, which so
covertly creep into his mind, most pleasing and amiable at first, but bitter as gall at
last, and so headstrong, that by no reason, art, counsel, or persuasion, they may be
shaken off."   Though he be far gone, and habituated unto such fantastical imaginations, yet as 20 Tully and Plutarch advise, let him oppose, fortify, or prepare himself
against them, by pre-meditation, reason, or as we do by a crooked staff, bend himself another way.
Sa1 Tu tamen interea effugito quae tristia mentem  " In the meantime expel them from thy mind,
Solicitant, procul esse jube curasque metumque  Pale fears, sad cares, and griefs which do it grind,
Pallentum, ultrices iras, sint omnia lieta."  Revengeful anger, pain and discontent,
Let all thy soul be set on merriment."
Curas tolle graves, irasci crede profanum.     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 delightsome 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 bodv, 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. 4' It
would be a perfect remedy against all corruption, iff, as 22 Roger Bacon hath it, " we
could but moderate ourselves in those six non-natural things. 23 If it be any disgrace, abuse, temporal loss, calumny, death of friends, imprisonment, banishment,
be not troubled with it, do not fear, be not angry, grieve not at it, but with all courage
sustain it."  (Gordonius, lib. 1. c. 15. de conser. vit.) Tu contra audentior ito. 24 If
it be sickness, ill success, or any adversity that hath caused it, oppose an invincible
courage, " fortify thyself by God's word, or otherwise," mala bonis persuadenda, set
prosperity against adversity, as we refresh our eyes by seeing some pleasant meadow,
18 Pro viribus annitendum in praedictis, tur in aliis, secretis artis et naturme cap. 7. de retard. sen. Remedium
a quibus malum velut a primaria causa occasionem  esset contra corruptionem propriam, si quilibet exercenactum est, imaginationes absurde falsaeque et mcestitia ret regimen sanitatis, quod consistit in rebus sex non
quaecunque subierit propulsetur, aut aliud agendo, aut naturalibus.  23Pro aliquo vituperio non indigneris,
ratione persuadendo earum mutationem subit6 facere. nec pro amissione aficujus rei, pro morte alicujus, nec
a9 Lib. 2. c. 16. de occult. nat. Quisquis huic malo ob- pro carcere, nee pro exilio, nec pro alia re, nec irascaris,
noxius est, acriter obsistat, et summa cura obluctetur, nee timeas, nec doleas, sed cum sumna prasentia htec
nec ullo modo foveat imaginationes tacite obrepentes sustineas.  24 Quodsi incommoda adversitatis inforanimo, blandas ab initio et amabiles, sed qute adeo con- tunia hoc nmalum invexerint, his infractum animum op.
valescunt, ut nulla ratione excuti queant. 20 3. Tusc. ponas, Dei verbo ejusque fiducia te suffulcias, &c., Lemad Apollonium.   21 Fracastorius.  2Epist. de nius, lib. 1. c. 16.




MIem. 6. Subs. 1.]            Passions rectified.                         329
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 aiis, we can easily give counsel
to others; every man, as the saying is, can tame a shrew but he that hath her; si
hic 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, reluctante se, to the
bath, and seeing there (as he thought) in the water the picture of a dog, with reason
overcame this conceit, quid cani cum balneo? what should a dog do in a bath?
a mere conceit. Thou thinkest thou hearest and seest devils, black men, &c.,'tis not so,'tis thy corrupt fantasy; settle thine imagination, thou art well. Thou
thinkest thou hast a great nose, thou art sick, every man observes thee, laughs thee
to scorn; persuade thyself'tis no such matter: this is fear only, and vain suspicion.
Thou art discontent, thou art sad and heavy; but why? upon what ground? con-,
sider of it: thou art jealous, timorous, suspicious; for what cause? examine it
thoroughly, thou shalt find none at all, or such as is to be contemned; such as thou
wilt surely deride, and contemn in thyself, when it is past. Rule thyself then with
reason, satisfy thyself, accustom thyself, wean thyself from such fond conceits, vain
fears, strong imaginations, restless thoughts. Thou mayest do it; Est in nobis
assuescere (as Plutarch saith), we may frame ourselves as we will. As he that useth
an upright shoe, may correct the obliquity, or crookedness, by wearing it on the
other side; we may overcome passions if we will. Quicquid sibi imperavit animus
obtinuit (as 25 Seneca saith) nulli tan feri affectus, ut non disciplind perdomentur,
whatsoever the will desires, she may command: no such cruel affections, but by discipline they may be tamed; voluntarily thou wilt not do this or that, which thou
oughtest to do, or refrain, &c., 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 voluntarily then
which thou canst do, and must do by compulsion; thou mayest refrain if thou wilt,
and master thine affections. 2As 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
passions." If appetite will not obey, let the moving faculty overrule her, let her
resist and compel her to do otherwise. In an ague the appetite would drink; sore
eyes that itch would'be rubbed; but reason saith no, and therefore the moving
faculty will not do it. Our fantasy would intrude a thousand fears, suspicions, chimeras upon us, but we have reason to resist, yet we let it be overborne by our appetite; 2" imagination enforceth spirits, which, by an admirable league of nature, compel
the nerves to obey, and they our several limbs:" we give too much way to our passions. And as to him that is sick of an ague, all things are distasteful and unpleasant, non ex cibi vitio, saith Plutarch, not in the meat, but in our taste: so many
things are offensive to us, not of themselves, but out of our corrupt judgment,
jealousy, suspicion, and the like: we pull these mischiefs upon our own heads.
If then our judgment be so depraved, our reason overruled, will precipitated, 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: aliter vitium crescitque tegendo, P4c., and that which was most
25 Lib. 2. de ira.  2 Cap. 3. de affect. anim. Ut in impellat: et locomotiva, quse herili imperio obtemperat,
civitatibus contumaces qui non cedunt politico imperio  alteri resistat.  27 Imaginatio impellit spiritus, et
vi coercendi sunt; ita Deus nobis indidit alteram im- inde nervi moventur, &c. et obtemperant iniaginaperii formam; si cor non deponit vitiosum affectum, tioni et appetitui mirabili fredere, ad exequendum'quod
membra foras coercenda sunt, ne ruant in quod affectus jubent.
42                            2c2




330                              Cure of Melancholy.                   [Part. 2. Sect. 2.
offensive to us, a cause of fear and grief, quod nunc te coquit, another hell; for
28strangulat inclusus dolor atque excestuat 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 charm, like mandrake wine, curas sopit; and as a 30bull that is tied to a fig-tree
becomes gentle on a sudden (which some, saith 3i Plutarch, interpret of good words),
so is a savage, obdurate heart mollified by fair speeches. " All adversity finds ease
in complaining (as 32 Isidore holds), " and'tis a solace to relate it,?'AyaO  8s etap='dpae  c;t E, Tapov.  Friends' confabulations are comfortable at all times, as fire in
winter, shade in summer, quale soporfessis in gramine, meat and drink to him that
is hungry or athirst; Democritus's collyrium is not so sovereign to the eyes as this
is to the heart; good words are cheerful and powerful of themselves, but much more
from friends, as so many props, mutually sustaining each other like ivy and a wall,
which Camerarius hath well illustrated in an emblem. Lenit animum simplex vel
scepe narratio, the simple narration many times easeth our distressed mind, and in
the midst of greatest extremities; so diverse have been relieved, by 34 exonerating
themselves 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! 35" Nothing so available, or that so much refresheth the soul of man."'
Tully, as I remember, in an epistle to his dear friend Atticus, much condoles the
defect of such a friend. 36 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. Wherefore 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,
S7 " Nemo est meorum amicorum hodie,
Apud quem expromere occulta mea audeam."
and much inconvenience may both he and he suffer in the meantime by it. He or
he, or whosoever then labours of this malady, by all means let him get some trusty
friend, 38 Semper habens Pylademque aliquem qui curet Oresten, a Pylades, to whom
freely and securely he may open himself. For as in all other occurrences, so it is
in this, Si quis in coelum ascendisset, 8c. as he said in 39 Tully, if a man had gone
to heaven, " seen the beauty of the skies," stars errant, fixed, &c., insuavis erit
admiratio, it will do him no pleasure, except he have somebody to impart what he
hath seen.   It is the best thing in the world, as 40 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 delighteth and easeth the mind, as when we have a prepared
bosom, to which our secrets may descend, of whose conscience we are assured as
our own, whose speech may ease our succourless estate, counsel relieve, mirth expel
our mourning, and whose very sight may be acceptable unto us.) It was the counsel
which that politic 41 Commineus gave to all princes, and others distressed in mind,
by occasion of Charles Duke of Burgundy, that was much perplexed, " first to pray
to God, and lay himself open to him, and then to some special friend, whom we
hold most dear, to tell all our grievances to him; nothing so forcible to strengthen,
recreate, and heal the wounded soul of a miserable man."
28 Ovid Trist. lib. 5.  29 Participes inde calamitatis have not a single friend this day, to whom I dare to
nostre sunt, et velut exonerath in eos sarcina onere disclose my secrets."  8 Ovid.  39 De amicitia,
levamur. Arist. Eth. lib. 9.  asCamerarius Embl. 26. 40 )e tranquil. c. 7. Optimum est amicum fidelein nanCen. 2.   S3Sympos. lib. 6. cap. 10.  S2Epist. 8. cisci in quem secreta nostra infindamus; nihil aeque
lib. 3. Adversa fortuna habet in querelis levamentum; oblectat animum, quam ubi sint pretparata pectoia, in
et malorum relatio, &c.  33 Alloquiium chari juvat, quas tut6 secreta descendant, quorum conscientia aTque
et solamen amici. Emblem. 54. cent. 1.  34 As David ac tua: quorum sermo solitudinern leniat, seitentia
did to Jonathan, I Sam. xx.  35Seneca Epist. 67. consilium expediat, hilaritas tristitiam dissipet, con.
3sHic in civitate magna et turba magna neminem  spectusque ipse delectet.  41 Comment. 1. 7. Ad
reperire possumus quocum suspirare familiariter aut Deum confugiamus, et peccatis veniam precemur, inde
jocari libere possirnus. Quare te expectamus, te desi- ad amicos, et cui plurimum tribuimiis, nos patefaciaderamus, te arcessimus. Multa sunt enim qum me muis totos, et animi vulnus quo affligimur: nihil ad
solicitant et angunt, qume mihi videor aures tuas nactus, reficiendum animum efficacius.
unius ambulationis sermone exhaurire posse.  7 I




Mem. 6. Subs. 2.]                     Mind rectified.                            331
SUB SECT. II.-Help from    friends by counsel, comfort, fair and foul means, witty
devices, satisfaction, alteration of his course of life, removing objects, Sc.
WHEN the patient of himself is not able to resist, or overcome these heart-eating
passions, his friends or physician must be ready to supply that which is wanting.
Suce erit humanitatis et sapientice (which 42Tully enjoineth in like case) siquid erratum, curare, aut improvisum, sud diligentiti corrigere. They must all join; nec satis
medico, saith 43 Hippocrates, suum fecisse officium, nisi suum  quoque cegrotus, suum
astantes, cyc.  First, they must especially beware, a melancholy discontented person
(be it in what kind of melancholy soever) never be left alone or idle: but as physicians prescribe physic, cum custodiad let them not be left unto themselves, but with
some company or other, lest by that means they aggravate and increase their dis-.
ease; non oportet cegros humjusmodi esse solos vel inter ignotos, vel inter eos quos
non amant aut negligunt, as Rod. a Fonseca, tom. 1. consul. 35. prescribes. Lugentes
custodire solemus (saith 44 Seneca) ne solitudine male utantur; we watch a sorrowful
person, lest he abuse his solitariness, and so should we do a melancholy man; set
him about some business, exercise or recreation, which may divert his thoughts, and
still keep him otherwise intent; for his fantasy is so restless, operative and quick,
that if it be not in perpetual action, ever employed, it will work upon itself, melancholise, and be carried away instantly, with some fear, jealousy, discontent, 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 remove 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, 45s they must observe by his looks,
gestures, motions, fantasy, what it is that offends," and then to apply remedies unto
him: many are instantly cured, when their minds aie satisfied.     6 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 returned,
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." Trincavullius, consil. 12.
lib. 1. hath such a story of a Venetian, that being much troubled with melancholy,
47" and ready to die for grief, when he heard his wife was brought to bed of a son,
instantly recovered."  As Alexander concludes, 4s" 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, 4 consider (saith 49 Trallianus) the manner
of it, all circumstances, and forthwith make a sudden alteration," by removing the
occasions, avoid all terrible objects, heard or seen,50"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 and terrible,.
fictions into their minds. 51"  Make not so much as mention of them in private talk,
or a dumb show tending to that purpose: such things (saith Galateus) are offensive
to their imaginations.'"  And to those that are now in sorrow, 52 Seneca " forbids all
sad companions, and such as lament; a groaning companion is an enemy to quiet42 Ep. Q. frat.  43 Aphor. prim.  4 Epist. 10. Si ex tristitia aut alio aftectu ceperit, speciem consi.
450bservando motus, gestus, manus, pedes, oculos, dera, aut aliud qui eorum, que stibitam alterationem
phantasiam, Piso.  6 Mulier melancholia correpta ex facere possunt.  o0 Evitandi monstrifici aspectus, &c.
longa viri peregrinatione,'et iracunde omnibus respon- 5 Neque enim tam actio, aut recordatio rerum hujusdens, quum maritus domum reversus, preeter spem,&c. modi displicet, sed iis vel gestus alterius Imaginationi
47pPra dolore moriturus quum nunciatum esset uxorem  adumbrare, vehementer molestum. Galat. de mor. cap.
peperisse filium subito recuperavit.  48 Nisi affectus 7.  62 Tranquil. Praecipue vitentur tristes, et omnia
longo tempore infestaverit, tali artificio imaginationes deplorantes; tranquillitati inimicus est comes perturcurare oportet, preesertim ubi malum ab his velut a pri- batus, omnia gemens.
maria causa occasionem habuerit.  40 Lib. 1. cap. 16.




332                           Cure of Melancholy.                [Part. 2. Sec. 2.
ness."  53 Or if there be any such party, at whose presence the patient is not well
pleased, he must be removed: gentle speeches, and fair means, must first be tried;
no harsh language used, or uncomfortable words; and not expel, as some do, one
madness with another; he that so doth, is madder than the patient himself:" all
things must be quietly composed; eversa non evertenda, sed erigenda, things down
must not be dejected, but reared, as Crato counselleth; 54"he must be quietly and
gently used," and we should not do anything 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 cannot 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 reformed ex abrupto, but
by all art and insinuation, made to such companies, aspects, objects they could not
formerly away with. Many at first cannot endure the sight of a green wound, a
sick man, which afterward become good chirurgeons, bold empirics: a horse starts
at a rotten post afar off, which coming near he quietly passeth.'Tis much in the
manner of making such kind of persons, be they never so averse from company,
bashful, solitary, timorous, they may be made at last with those Roman matrons, to
desire nothing more than in a public show, to see a full company of gladiators.breathe
out their last.
If they may not otherwise be accustomed to brook such distasteful and displeasing objects, the best way then is generally to avoid them. Montanus, consil. 229.
to the Earl of Montfort, a courtier, and his melancholy patient, adviseth him to leave
the court, by reason of those continual discontents, crosses, abuses, 55" cares, suspicions, emulations, ambition, anger, jealousy, which that place afforded, and which
surely caused him to be so melancholy at the first:" JMaxima quceque domus servis
est plena superbis; a company of scoffers and proud jacks are commonly conversant
and attend in such places, and able to make any man that is of a soft, quiet disposition (as many times they do) ex stulto insanum, if once they humour him, a very
idiot, or stark mad. A thing too much practised in all common societies, and they
have no better sport than to make themselves merry by abusing some silly fellow,
or to take advantage of another man's weakness. In such cases as in a plague, the
best remedy is citb, longe 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 overhasty 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 himself to no course of life,
they ought seriously to admonish him, he makes a noose to entangle himself, his,want of employment will be his undoing.   If he have sustained any great loss, suffered a repulse, disgrace, &c., if it be possible, relieve him. If he desire aught, let
him be satisfied; if in suspense, fear, suspicion, let him be secured: and if it may
conveniently be, give him his heart's content; for the body cannot be cured till the
mind be satisfied. 56Socrates, in Plato, would prescribe no physic for Charmides5
headache, " till first he had eased his troubled mind; body and soul must be cured
together, as head and eyes.
67" Oculum non curabis sine toto capite,
Nec caput sine toto corpore,
Nec totum corpus sine anima."
If that may not be hoped or expected, yet ease him with comfort, cheerful speeches,
fair promises, and good words, persuade him, advise him. " Many," saith 58 Galen,
s3Illorum quoque hominum, a quorum consortio ab- lancholicum.  66Nisi prius animum turbatissimum
horrent, presentia amovenda, nec sermonibus ingratis curasset; oculi sine capite, nec corpus sine anima cuobtudendi; si quis insaniam ab insania sic curari esti- rari potest.  57 E grneco. " You shall not cure the
met, et proterve utitur, magis quam reger insanit. eye, unless you cure the whole head also; nor the head,
Crato consil. 184. Scoltzii.  64 Molliter ac suaviter unless the whole body; nor the whole body, unless the
sger tractetur, nec ad ea adigatur qum non curat. soul besides."  58 Et nos non paucos sanavimus,
50Ob suspiciones curas, mmulationem, ambitionem, animi motibus ad debitum revocatis, lib. 1. de sanit,
iras, &c. quas locus ille ministrat, et quae fecissent me- tuend.




Mem. 6. Subs. 2.]                 JMind rectified.                              333' have been cured by good counsel and persuasion alone. Heaviness of the heart
of man doth bring it down, but a good word rejoiceth it," Prov. xii. 25.  "And there
is he that speaketh words like the pricking of a sword, but the tongue of a wise
man is health," ver. 18.   Oratio, namque saucii animi est remedium, a gentle speech
is the true cure of a wounded soul, as 59Plutarch contends out of JEschylus 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 Macrobius, 7.
Saturnal. Goropius Hermat. lib. 9. Greg. Nazianzen, and others suppose, but opportunity 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      tuas literas lego, I am much eased, as 60 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, et assidue scribe, or else come thyself; amicus ad amicumn venies.  Assuredly a wise and well-spoken man may do what he will
in such a case; a good orator alone, as 61 Tully holds, can alter affections by power
of his eloquence, " comfort such as are afflicted, erect such as are depressed, expel
and mitigate fear, lust, anger," &c.  And how powerful is the charm of a discreet
and dear friend?  Ille regit dictis animos et temperat iras. What may not he effect?
As 62 Chremes told Menedemus, " Fear not, conceal it not, 0 friend! but tell me what
it is that troubles thee, and I shall surely help thee by comfort, counsel, or in the
matter itself. 6 Arnoldus, 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
64 Trincavellius illustrates by an example of a patient of his; Porphyrius, the philosopher, in Plotinus's life (written by him), relates, that being in a discontented
humour through insufferable anguish of mind, he was going to make away himself:
but meeting by chance his master Plotinus, who perceiving by his distracted looks
all was not well, urged him to confess his grief: which when he had heard, he used
such comfortable speeches, that he redeemed him      e faucibus Erebi, pacified his
unquiet mind, insomuch that he 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 promises, good words, gentle persuasions, are to be used, not to be
too rigorous at first, 65C6 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 Mdel. to handle them more roughly, to threaten and
chide, saith 66 Altomarus, terrify sometimes, or as Salvianus will have them, to be
lashed and whipped, as we do by a starting horse, 67 that is affrighted without a cause,
or as 6s Rhasis 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 ZElian Montaltus so much commend, clavum clavo pellere, 69" 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.   70Christopherus a Vega accounts it rational physic, non alienum a
BsConsol. ad Apollonium. Si quis sapienter et suo hominibus insulter, aut in illos sit severior, verum mitempore adhibeat, Remedia morbis diversis diversa serian potius indolescat, vicemque deplorct. lib. 2. cap.
sunt; dolentem sermo benignus sublevat.  60Lib. 16.  66 Cap. 7. Idem Piso Laurentius cap. 8. 67Quod
12. Epist.  61 De nat. deorum consolatur afflictos, timet nihil est, ubi cogitur et videt.  68 Una vice
deducit perterritos a timore, cupiditates imprimis, et blandiantur, una vice iisdem terrorern incutiant.
iracundias comprimit.  62 Heauton. Act. 1. Scen. 1. 6Si vero fuerit ex novo malo audito, vel ex animi ac.
Ne metue, ne verere, crede inquam mihi, aut consolan- cidente, aut de amissione mercium, aut morte amici,
do, aut consilio, aut rejuvero.  63 Novi feneratorem introducantur nova contraria his quae ipsum ad gaudia
avarud apud meos sic curatum, qui multam pecuniam moveant; de hoc semper niti debemus, &c,'o ib.
amiserat.    54Lib. 1. consil. 12. Incredibile dictu 3. cap. 14.
quantum juvent.    5 Nemo istiusmodi conditionis




334                           Cure of Melancholy.                  [Part. 2. Sec. 2.
ratione: and Lemnius much approves it, " to use a hard wedge to a hard knot," to
drive out one disease with another, to pull out a tooth, or wound him, to geld him,
saith 71 Platerus, as they did epileptical patients of old, because it quite alters the
temperature, that the pain of the one may mitigate the grief of the other; 2" and 1
knew one that was so cured of a quartan ague, by the sudden coming of his enemies
upon him."   If we may believe 73 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 74 feigned lie, strange news, witty device, artificial invention, it is not amiss to deceive them.  75 "As they hate those," saith Alexander, " that
neglect or deride, so they will give ear to such as will soothe them up. If they say
they have swallowed frogs or a snake, by all means grant it, and tell them you can
easily cure it;'tis an ordinary thing. Philodotus, the physician, cured a melancholy
king, that thought his head was off, by putting a leaden cap thereon; the weight
made him perceive it, and freed him of his fond imagination. A woman, in the said
Alexander, swallowed a serpent as she thought; he gave her a vomit, and conveyed
a serpent, such as she conceived, into the basin; upon the sight of it she was
amended. The pleasantest dotage that ever I read, saith 76 Laurentius, was of a gentleman at Senes in Italy, who was afraid to piss, lest all the town should be drowned;
the physicians caused the bells to be rung backward, and told him the town was on
fire, whereupon he made water, and was immediately cured. Another supposed his
nose so big that he should dash it against the wall if he stirred; his physician took
a great piece of flesh, and holding it in his hand, pinched him by the nose, making
him believe that flesh was cut from it.  Forestus, obs. lib. 1. had a melancholy patient,
who thought he was dead, 774 he put a fellow in a chest, like a dead man, by his
bedside, and made him rear himself a little, and eat: the melancholy man asked the
counterfeit, whether dead men use to eat meat? He told him yea; whereupon he
did eat likewise and was cured."  Lemnius, lib. 2. cap. 6. de 4. complex. hath many
such instances, and Jovianus Pontanus, lib. 4. cap. 2. of Wisd. of the like; but
amongst the rest I find one most memorable, registered in the 78 French chronicles
of an advocate of Paris before mentioned, who believed verily he was dead, &c. I
read a multitude of examples of melancholy men cured by such artificial inventions.
SUBSECT. III. —Music a remedy.
MANY and sundry are the means which philosophers and physicians have prescribed
to exhilarate a sorrowful heart, to divert those fixed and intent cares and meditations,
which in this malady so much offend; but in my judgment none so present, none so
powerful, none so apposite as a cup of strong drink, mirth, music, and merry company.
Ecclus. xl. 20. 4 Wine and music rejoice the heart."  7 Rhasis, cont. 9. Tract. 15.
Altomarus, cap. 7. Elianus Montaltus, c. 26. Ficinus. Bened. Victor. Faventinus are almost immoderate in the commendation of it; a most forcible medicine 80 Jacchinus calls
it: Jason Pratensis, " a most admirable thing, and worthy of consideration, that can
so mollify the mind, and stay those tempestuous affections of it."  Musica est mentis
medicina mcestce, a roaring-meg against melancholy, to rear and revive the languishing soul; s8 w affecting not only the ears, but the very arteries, the vital and animal
spirits, it erects the mind, and makes it nimble." Lemnius, instit. cap. 44. This it
will effect in the most dull, severe and sorrowful souls, 82" expel grief with mirth,
and if there be any clouds, dust, or dregs of cares yet lurking in our thoughts, most
7rCap. 3. Castratio olim a veteribus usa in morbis consilio prope eum, in quem alium se mortuum fingendesperatis, &c.  72 Lib. 1. cap. 5. sic morbum morbo, tern pacuit; hic in cista jacens, &c.  78 Serres. 1550.
ut clavum clavo, retundimus, et malo nodo malum cu- 79 In 9. Rhasis. Magnam vim habet musica.  e Cap.
neum adhibemus. Novi ego qui ex subito hostium in- de Mania. Admiranda profect6 res est, et digna expen.
cursuetinopi natotiinorequartanamdepulerat. 13Lib. sione, quod sonorum concinnitas mentem emollint, sisa
7. cap. 50. In acie pugnans febre quartana liberatus tatque procellosas'ipsius affectiones.  81 Languens
est.  74 Jacchinus, c. 15. in 9. Rhasis Mont. cap. 26. animus inde erigitur et reviviscit, nec tam aures afficit,
75Lib. 1. cap. 16. aversantur eos qui eorum affectus ri- sed et sonitu per arterias undique diffuiso, spiritus turn
dent, contemnunt. Si ranas et viperas comedisse se vitales tur animales excitat, mentemn reddens aeilem,
putant, concedere debemnis, et spem de cura facere. &c.  s Musica venustate sua mentes severiores
1rCap. 8. de mel.  77Cistam posuit ex Medicorum capit, &c.




Mem. 6. Subs. 3.]              Perturbations rectified.                          335
powerfully it wipes them   all away," Salisbur. polit. lib. 1. cap. 6. and that which is
more, it will perform  all this in an instant: 83, Cheer up the countenance, expel
austerity, bring in hilarity (Girald. Camb. cap. 12. Topog. Hiber.) inform  our manners, mitigate anger;" Athenaeus (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 84 Cassiodorus, epist. 4. reckons up of this
our divine music, not only to expel the greatest griefs, but "it doth extenuate fears
and fuiies, 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, 5 Quac a spiritu, sine manuum  dexteritate gubernetur, Lc. it cures all
irksomeness and heaviness of the soul. 86 Labouring men that sing to their work,
can tell as much, and so can soldiers when they go to fight, whom     terror of death
cannot so much affright, as the sound of trumpet, drum, fife, and such like music
animates; metus enim mortis, as S7 Censorinus informeth us, musica depellitur.    " It
makes a child quiet,:" the nurse's song, and many times the sound of a trumpet on
a sudden, bells ringing, a carman's whistle, a boy singing some ballad tune early in
the streets, alters, revives, recreates a restless patient that cannot sleep in the night,
&c. In a word, it is so powerful a thing that it ravisheth the soul, regina sensuumz,
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, elevates, extends it.  Scaliger, exercit. 302, gives
a reason of these effects, 88" 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, fflices animas Ovid
calls them, that could saxa movere sono testudinis,,c. make stocks and stones, as
well as beasts and other animals, dance after their pipes: the dog and hare, wolf and
lamb; vicinumqrue lupo prcebuit agna latus; clamosus graculus, stridula cornix, et
Jovis aquila, as Philostratus describes it in his images, stood all gaping upon Or- 
pheus; and S9 trees pulled up by the roots came to hear him, Et comitem quercunm
pinus arnica trahit.
Arion made fishes follow him, which, as common experience evinceth 90 are much
affected with music. All singing birds are much pleased with it, especially nightingales, if we may believe Calcagninus; and bees amongst the rest, though they be flying away, when they hear any tingling sound, will tarry behind.      9" Harts, hinds,
horses, dogs, bears, are exceedingly delighted with it." Scal. 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 praise92 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 3 despair and melancholy, and will
drive away the devil himself.    Canus, a Rhodian fiddler, in 94Philostratus, when
Apollonius was inquisitive to know what he could do with his pipe, told him, "That
he would make a melancholy man merry, and him that was merry much merrier
than before, a lover more enamoured, a religious man more devout.       Ismenias the
Theban, 9 Chiron the centaur, is said to have cured this and many other diseases by
music alone: as now they do those, saith 96 Bodine, that are troubled with St. Vitus's
Bedlam dance. 97 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.
89Animostristes subiltexhilarat,nubilos vultus sere. show themselves dancing at the sound of a trumpet,
nat, austeritatem reponit, juicunditatem exponit, bar- fol. 35. 1. et fol. 154. 2 book.  91 De cervo, equo, cane,
bariemque facit deponere gentes, mores instituit, ira. urso idem compertum; musica afficiuntur.  92 Numeu
cundiam mitigat.   84Cithara tristitiain jucundat, inest numeris.  93 Sepe graves morbos modulaturn
timidos furores attenuat, cruentan sevitiam blande re- carmen abegit. Et desperatis conciliavit opein. 94 Lib.
ficit,-languorem. &c.  85Pet. Aretine.  eaCastilio 5. cap. 7. Maerentibus mcerorem adiman, latantem
de aulic. lib 1. fol. 27.  7 Lib. de Natali. cap. 12. vero seipso reddam hilariorem, amantem calidiorem,
8 Quod spirit us qui in corde agitant tremulem et sub. religiosum divine numine correptum, et ad Deos colensaltantem recipiunt aerem in pectus, et inde excitantur, dos paratiorem.  5 Natalis Cones Myth. lib. 4. cap.
a spiritu musculi moventur,&c.  9 Arbores radicibus 12.  9 Lib. 5. de rep. Curat. Musica furorem Sancti
avulsa, &c.   90 M. Carew of Anthony, in descript. viti.  97 Exilire e convivio. Cardan, subtil, lib. 13.
Cornwall, saith of whales, that they will come and




336                          Cure of Melancholy.              [Part. 2. Sec. 2.
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. Censorinus de natall, cap. 12. reports how Asclepiades the physician helped many frantic persons by this means, phreneticorum mentes morbo turbatas-Jason Pratensis, cap. de dMania, hath many examples,
how Clinias and Empedocles cured some desperately melancholy, and some mad by
this our music. Which because it hath such excellent virtues, belike 98 Homer brings
in Phemius playing, and the Muses singing at the banquet of the gods. Aristotle,
Polit. 1. 8. c. 5, Plato 2, de legibus, highly approve it, and so do all politicians. The
Greeks, Romans, have graced music, and made it one of the liberal sciences,
though it be now become mercenary. All civil Commonwealths allow it: Cneius
Manlius (as I9Livius relates) anno ab urb. cond. 567. brought first out of Asia to
Rome singing wenches, players, jesters, and all kinds 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 absolute 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.'0 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 not ashamed to confess that he took infinite delight in singing, dancing,
music, women's company, and such like pleasures:  and if thou (saith he) didst
but hear them play and dance, I know thou wouldst be so well pleased with the
object, that thou wouldst dance for company thyself, without doubt thou wilt be
taken with it." So Scaliger ingenuously confesseth, exercit. 274. 2. I am beyond all
measure affected with music, I do most willingly behold them dance, I am mightily
detained and allured with that grace and comeliness of fair women, I am well pleased
to be idle amongst them." And what young man is not? As it is acceptable and
conducing to most, so especially to a melancholy man. Provided always, his disease
proceed not originally from it, that he be not some light inamarato, some idle phantastic, 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 will make him run himself blind, or
break his wind; Incitamentum enim amoris musica, for music enchants, as Menander
holds, it will make such melancholy persons mad, and the sound of those jigs and
hornpipes will not be removed out of the ears a week after. 3 Plato for this reason
forbids music and wine to all young men, because they are most part amorous, ne
ignis addatur igni, lest one fire increase another. Many men are melancholy by
hearing music, but it is a pleasing melancholy that it causeth; and therefore to such
as are discontent, 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
4Plutarch, Musica magis demertat 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 5 Theophrastus right well
prophesied, that diseases were either procured by music, or mitigated.
SUBSECT. IV. —Mirth and merry company, fair objects, remedies.
MIRTH and merry company may not be separated from music, both concerning
and necessarily required in this business. "Mirth," (saith 6Vives) "purgeth the
s8Iliad. 1.  99Libro 9. cap. 1. Psaltrias. Sambu- aspicio, pulchrarum freminarum venustate detineor,
cistrasque et convivalia ludorum oblectamenta addita otiari inter has solutus curis possum. 3 3. De legibus.
epuliis ex Asia invexit in urbem.  100Comineus. 4Sympos. quest. 5. Musica multos magis dementat
i Ista libenter et magna cum voluptate spectare soleo. quam vinum.  6 Animi morbi vel a musica curantur
Et scio te illecebris hisce captum iri et insuper tripudia. vel inferuntur.  6Lib. 3. de anima Latitia purgat
turum, haud dubie demulcebere.  2 In musicis supra sanguinem, valetudinem conservat, colorem inducit
omnem fidem capior et oblector; choreas libentissim6 florentem, nitidum gratum.




Mem    6. Subs. 4.]             Mind rectified by Mirth.                               337
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. Merryman, Dr. Diet, Dr. Quiet, 7which cure all
diseases —      ens hilaris, requies, moderata dieta. 8 Gomesius, prcefat. lib. 3. de sai.
gen.'is a great magnifier of honest mirth, by which (saith he) "we cure many passions of the mind in ourselves, and in our friends;" which 9 Galateus assigns for a
cause why we love merry companions: and well they deserve it, being that as'0Magninus holds, a merry companion is better than any music, and as the saying is,
comes jucundus in via pro vehiculo, as a waggon to him that is wearied on the way.
Jucunda confabulatio,    sales, joci, pleasant discourse, jests, conceits, merry tales,
melliti verbdrum globuli, as Petronius, "Pliny, 2 Spondanus, 3Cwelius, and many
good authors plead, are that sole Nepenthes of Homer, Helena's bowl, Venus's
girdle, so renowned of old 14 to expel grief and care, to cause mirth and gladness of
heart, if they be rightly understood, or seasonably applied.     In a word,
15" Amor, voluptas, Venus, gaudium,           "Gratification, pleasure, love, joy,
Jocus, ludus, sermo suavis, suaviatio."      Mirth, 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     6 Mesue) procure mirth to these men in
such things as are heard, seen, tasted, or smelled, or any way perceived, and let them
have all enticements and fair promises, the sight of excellent beauties, attires, ornaments, delightsome passages to distract their minds from fear and sorrow, and such
things on which they are so fixed and intent. L7et them use hunting, sports, plays,
jests, merry company,f      as Rhasis 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; 8 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, 19" to hear and see singing, dancing,
maskers, mummers, to converse with such merry fellows and fair maids. For the
beauty of a woman cheereth the countenance," Ecclus. xxxvi. 22. 20Beauty alone
is a sovereign remedy against fear, grief, and all melancholy fits; a charm, as Peter
de la Seine and many other writers affirm, a banquet itself; he gives instance in discontented Menelaus, that was so often freed by Helena's fair face: and 2 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 beauties, quibus oculi jucunde moventur et animi,
are most powerful means, obviaforma, to meet or see a fair maid pass by, or to be
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; 22Leontia, Boedina, Hedieia, Nicedia, that were frequently seen in
Epicurus' garden, and very familiar in his house. Neither did he try it himself alone,
but if we may give credit to 23Atheneus, 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,
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 administered,
7 Spiritus temperat, calorem excitat, naturalem virtu- et blandientibus ludis, et promissis distrahantur, eorum
tern corroborat, juvenile corpus diu servat, vitam pro. animi, de re aliqua quam timent et dolent.  17Utanrogat, ingenium acuit, et hominum negotii quibuslibet tur ve nationibus ludis, jocis, amicorum consortiis, qua
aptiorem reddit. Schola Salern.  8Dum contumelia non sinunt animum turbari, vino et cantu et loci mutavacant et festiva lenitate mordent, mediocres animi tione, et biberia, et gaudio, ex quibus precipue delecaegritudines sanari solent, &c.  De mor. fol. 57. tantur.  1 Piso ex fabulis et ludis quawrenda delec.
Amamusideo eos qui sunt faceti et jucundi.'iRegim. tatio. His versetur qui maxime grati, sunt, cantus et
sanit. part. 2. Nota quod amicus bonus et dilectus chorea ad latitiam profunt.  19PrTecipue valet ad
socius, narrationibus suis jucundis superat omnem  expellendam melancholiam stare in cantibus, ludis, et
melodiam.    n Lib. 21. cap. 27.  2 Comment. in sonis et habitare cum familiaribus, et praecipue cum
4 Odyss.    13 Lib. 26. c. 15.  14 Homericurn illud puellis jucundis.  20 Par. 5. de avocamentis lib. de
Nepenthes quod muerorem tollit, et cuthimiam, et hila- absolvendo luctu.  2aCorporum complexus, cantus,
ritatem parit.  Is Plaut. Bacch.  16 De agritud. ludi, formae, &c.  22Circa hortos Epicuri frequented.
capitis. Omni modo generet Istitiam in iis, de iis qua  23 Dypnosoph. lib. 10. Coronavit florido serto incendens
audiuntur et videntur, aut odorantur, aut gustantur, odores, in culcitra plumea collocavit dulciculam po.
aut quocunque modo sentiri possunt, et aspectu forma- tionem propinans psaltriam adduxit, &c.
rum multi decoris et ornatus, et negotiatione; jucundA,
43                                 2D




338                                Cure of Melancholy.                    [Part. 2. Sec. 2.
he brought in a beautiful young 24wench that could play upon a lute, sing, and
dance," &c. Tully, 3. Tusc. scoffs 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, et incitandos ad Venerem, as 25 Rodericus
a Fonseca will, aspectu et contacts pulcherrimarum feminarum, 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 liquor too, or else Theodoret belies him; so would old
Cato, 26 Tully by his own confession, and the rest. Xenophon, in his Sympos. brings
in Socrates as a principal actor, no man merrier than himself, and sometimnes he would
27  ride a cockhorse with his children.?7      -equitare in arundine longd.       (Though
Alcibiades scoffed at him for it) and well he might; for now and then (saith Plutarch) the most virtuous, honest, and gravest men will use feasts, jests, and toys, as
we do sauce to our meats.      So did Scipio and Lawlius,
2as8" Qui ubi se a vulgo et scena in secreta rem6rant,  "Valorous Scipio and gentle Lrelius,
Virtus Scipiadae et mitis sapientia Lwali,  Removed from the scene and rout so clamorous,
Nugari cum illo, et discincti ludere, donee  Were wont to recreate themselves their robes laid by,
Decoqueretur olus, soliti" —-               Whilst supper by the cook was making ready."
Machiavel, in the eighth book of his Florentine history, gives this note of Cosmo de
_Medici, the wisest and gravest man of his time in Italy, that he would 29        H 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 lightness on the other, would surely say,
there were two distinct persons in him."'       Now   methinks he did well in it, though
30 Salisburiensis be of opinion, that magistrates, senators, and grave men, should not
descend to lighter sports, ne respublica ludere videatur: but as Themistocles, still
keep a stern and constant carriage.     I commend Cosmo de Medici and Castruccius
Castrucanus, than whom      Italy never knew a worthier captain, another Alexander, if
3' 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 nocit    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 32 unfit or misbeseeming the gravity of such a man, if that
decorum    of time, place, and such circumstances be observed.         33JMisce slultiliam
consiliis brevem; and as 34 he said in an epigram to his wife, I would have every man
say to himself, or to his friend,
"Moll, once in pleasant company by chance,    Veil, if you will, your head, your soul reveal
I wished that you for company would dance:   To him that only wounded souls can heal:
Which you refus'd, and said, your years require,  Be in my house as busy as a bee,
Now, matron-like, both manners and attire.   Having a sting for every one but me;
Well, Moll, if needs you will be matron-like,  Buzzing in every corner, gathering honey:
Then trust to this, I will thee matron-like:  Let nothing waste, that costs or yieldeth money.
Yet so to you my love,may never lessen,      35 And when thou seest my heart to mirth incline,
As you for church, house, bed, observe this lesson:  Thy tongue, wit, blood, warm with good cheer and wine:
Sit in the church as solemn as a saint,          Then of sweet sports let no occasion scape,
No deed, word, thought, your due devotion taint:  But be as wanton, toying as an ape."
Those old 36Greeks had their Lubentianm         eam, goddess of pleasure, and the Lace~
deemonians, instructed from     Lycurgus, did Deo Risui sucrificare, after their wars
especially, and in times of peace, which was used in Thessaly, as it appears by that
of 37 Apuleius, who was made an instrument of their laughter himself: 38 s        Because
laughter and merriment was to season their labours and modester life."       39Risus enim
24Ut reclinatasuacriterin lectum puella,&c. 2uTom. 31 Machiavel vita ejus. Ab amico reprchensus, quod
2. consult. 85.  26 Epist. fam. lib. 7. 22. epist. Heri preter dignitatem tripudiis operam daret, respondet,
demum bene potus, seroque redieram.    7 Valer. &c.      s2There is a time for all things, to weep,
Max. cap. 8. lib. 8. Interposita arundine cruribus suis, laugh, mourn, dance, Eccles. iii. 4.  33 Hor.  34 Sir
cum filiis ludens, ab Alcibiade risus est.  28 Hor. John Harrington, Epigr. 50.  25Lucretia toto sis'2Hominibus facetis, et, ludis puerilibus ultra modum  licet nsque die, Thaida nocte volo.  6 Lil. Giraldus
deditus adep.ut si cui in eo tam gravitatem, quam levi. hist. deor. Syntag. 1.  s7 Lib. 2. de aur. as. e   Eo
tatem considerare liberet, duas personas distinctas in quod risus esset laboris et modesti victus condimentum.
eo esse diceret.   so De nugis curial. lib. 1. cap. 4. 39 Calcag. epig.
Magistratus et viri graves, a ludis levioribus arcendi.




Mem. 6. Subs. 4.]              MJind rectified by Mirth.                            339
divum atque; hominum     est (eterna voluptas.  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 40 Suetonius relates of Tiberius, Dion of Commodus, and so did the Greeks.         Besides music, in Xenophon's
Sympos. Philippus 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.  4' "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 42Lil. 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 JEthiopia 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 (43saith 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,
44" Utere convivis, noll tristibus utere amicis,  Feast often, and use friends not still so sad,
Quos nugoe et risus, et joca salsa juvant."  Whose jests and merriments may makethee glad."
Use honest and chaste sports, scenical shows, plays, games; 4Sj.ccedant juvenumque
Chori, mistceque puellce.  And as Marsilius Ficinus concludes af epistle to Bernard
Canisianus, and some other of his friends, will I this tract to all good students,
46;; Live merrily, 0 my friends, free from cares, perplexity, anguish, grief of mind,
live merrily," Icetitia crclum vos creavit: 47"Again and again I request you to be
merry, if anything trouble your hearts, or vex your souls, neglect and contemn it,
48let it pass.  49And this I enjoin you, not as a divine alone, but as a physician; for
without this mirth, which is the life and quintessence of physic, medicines, and
whatsoever is used and applied to prolong the life of man, is dull, dead, and of no
force."   Dumfata sinunt, vivite lceti (Seneca), I say be merry.
50 " Nec lusibus virentem
Viduemus hane juventam."
It was Tiresias the prophet's council to 51 Menippus, that travelled all the world over,
even down to hell itself to seek content, and his last farewell to Menippus, to be
merry.   52Contemn 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 anything, but
with a well composed and contented estate to enjoy thyself, and above all things to
be merry."
L" Si Numerus uti censet sine amore jocisque,
Nil est jucundum, vivas in amore jocisque."
Nothing better (to conclude with Solomon, Ecclus. iii. 22), " Than that a man
should rejoice in his affairs."'Tis the same advice which every physician in this
case rings to his patient, as Capivaccius to his, 54" avoid overmuch study and per40Cap. 61. In deliciis habuit scurras et adulatores. 49 Haec autem non tam ut Sacerdos, amici, mandovobis,
4lUniversa gens supra mortales ceteros conviviorum  quam ut medicus; nam absque hac una tanquam medistudiosissima. Ea enim per varias et exquisitas dapes, cinarum vita, medicinse omnes ad vitam producendam
interpositis musicis et joculatoribus, in multas stepius adhibitue moriuntur: vivite leti.  50Locheus Ana.
horas extrahunt, ac subinde productis choreis et amori- creon.  51 Lucian. Necyomantia. Tom. 2.  52 Onbus fnuminarum indulgent, &c.  42Syntag. de Musis. nia mundana nugas eestima. Hoc solum tota vita per43Atheneus lib. 12 et 14. assiduis mulierrnm vocibus, sequere, ut prmseentibus bene compositis, minime curiocantuque symphonime Palatium Persarum regis totum  sus, aut ulla in re solicitus, quam plurimum potes vitam
personabat. Jovius hist. lib. 18.  44Eobanus hilarem traducas.  63" If the world think that noHessus.    45 Fracastorius.  46Vivite ergo lIeti, thing can be happy without love and mirth, then live
O amici, procul ab angustia, vivite laeti.  47 Iterum  in love and jollity."  54 Hildesheim spicel. 2. de
precor et obtestor, vivite laeti: illud quod cor urit, ne- Mania. fol. 161. Studia literarum et animi perturba.
gligite.    48 Letus in praesens animus quod ultra tiones fugiat, et quantum potest jucunde vivat.
oderit curare. Hor. He was both Sacerdos et Medicus.




340                           Cure of Melancholy.                [Part. 2. Sec. 2.
turbations of the mind, and as much as in thee lies live at heart's-ease:" Prosper
Calenus to that melancholy Cardinal Caesius, 55 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. 56" It begins
with sorrow (saith Montanus), it must be expelled with hilarity."
But see the mischief; many men, knowing that merry company is the only medi
cine against melancholy, will therefore neglect their business; and in another
extreme, spend all their days among good fellows in a tavern or an ale-house, and
know not otherwise how to bestow their time but in drinking; malt-worms, menfishes, or water-snakes, 57Qui bibunt solum ranarum more, nihil comedentes, 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 sun 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 scurrilous songs in base places.
58 " Invenies aliquem cum percussore jacentem,
Permistum nautis, aut furibus, aut fugitivis."
Which Thomas Erastus objects to Paracelsus, that he would be drinking all day
long with carmen and tapsters in a brothel-house, is too frequent among us, with
men of better note: like Timocreon of Rhodes, multa bibens, et multa vorans, STc.
They drown their wits, seethe their brains in ale, consume their fortunes, lose their
time, weaken their temperatures, contract filthy diseases, rheums, dropsies, calentures, tremor, get swoln jugulars, pimpled red faces, sore eyes, &c.; heat their livers,
alter their complexions, spoil their stomachs, overthrow their bodies; for drink
drowns more than the sea and all the rivers that fall into it (mere funges and casks),
confound their souls, suppress reason, go ifrom Scylla to Charybdis, and use that
which is a help to their undoing. 59Quid refert morbo an ferro pereamve ruinid?
60 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 difference is
between drowning and killing? As good be melancholy 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, male
mulieres mefecerunt malam. Evil company marred her, may they justly complain,
bad companions have been their bane. For, 6' malus malum vult ut sit sui similis;
one drunkard in a company, one thief, one whoremaster, will by his goodwill make
all the rest as bad as himself,
623         Et Si
Nocturnos jures te formidare vapores,"
be of what complexion you will, inclination, love or hate, be it good or bad, if you
come amongst them, you must do as they do; yea,63 though it be to the prejudice
of your health, you must drink venenum pro vino. And so like grasshoppers, whilst
they sing over their cups all summer, they starve in winter; and for a little vain
merriment shall find a sorrowful reckoning in the end.
65Lib. de atra bile. Gravioribus curis ludos et face. "What does it signify whether I perish by disease e,
tias aliquando interpone, jocos, et que solent animum by the sword 1"  0 Frossard. hist. lib. 1. Hispani
relaxare.  5 Consil. 30. mala valetudo aucta et con- cum Anglorum vires ferre non possent, in figam se
tracta est tristitia, ac proptera exhilaratione animi dederunt, &c. Precipites in fluvium se dederunt, ne in
removenda.  7 Athen. dypnosoph. lib. 1.  s Juven. hostium manus venirent.  6 Ter.  2 Hor
sat. 8.' You will find him beside some cut-throat, "Although you swear that you dread the night air,
along with sailors, or thieves, or runaways."  5Hor. es'H iri' /i acrdt.," Either drink or depart."




Mem. 1. Subs. 1.]        Remedies against Discontents.                       341
SECT. II. MEMB. I.
SUBSECT. I. —-J Consolatory Digression, containing the Remedies of all manner
of Discontents.
BECAUSE in the preceding section I have made mention of good counsel, comfortable speeches, persuasion, how necessarily they are required to the cure of a discontented or troubled mind, how present a remedy they yield, and many times a sole
sufficient cure of themselves; I have thought fit in this following 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 purpose. I confess, many have copiously
written of this subject, Plato, Seneca, Plutarch, Xenophon, Epictetus, Theophrastus,
Xenocrates, Crantor, Lucian, Boethius: and some of late, Sadoletus, Cardan, Budaeus, Stella, Petrarch, Erasmus, besides Austin, Cyprian, Bernard, &c. And they
so well, that as Hierome in like case said, si nostrum  areret ingenium, de illorum
posset fontibus irrigari, if our barren wits were dried up, they might be copiously
irrigated from those well-springs: and I shall but acturn 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.) 64 I know beforehand, this tract
of mine many will contemn and-reject; they that are fortunate, happy, and in flourishing estate, have no need of such consolatory speeches; they that are miserable
and unhappy, think them insufficient to ease their grieved minds, and comfort their
misery:" yet I will go on; for this must needs do some good to such as are happy,
to bring them to a moderation, and make them reflect and know themselves, by
seeing the inconstancy of human felicity, others' misery; and to such as are distressed, if they will but attend and consider of this, it cannot choose but give some
content and comfort. 65,'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 stiff 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 stulte mentis
hacc solatia. 6
Words add no courage, which 7 Catiline once said to his soldiers, " a captain's
oration doth not make a coward a valiant man:" and as Job 8 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 69 Plinius
Secundus, being now sorrowful and heavy for the departure of his dear friend Cornelius Rufus, a Roman senator, wrote to his fellow Tiro in like case, adhibe solatia,
sed nova aliqua, sed oJrtia, quce audierim nunquam, legerim nunquam: nam quce
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
paraenetical 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. 70JVon meus hic sermo,'tis not my speech this, but of Seneca,
Plutarch, Epictetus, Austin, Bernard, Christ and his Apostles.  If I make nothing,
as 71 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
64Lib. de lib. propriis. Hos librosscio multos animi qui prorsus sunt insanabiles? non tamen artis
spernere, nam felices his se non indigere putant, infe- opus sperni debet, ant medicinae, ant philosophie.
lices ad solationem miseriae non sufficere. Et tarnen 66"The insane consolations of a foolish mind."
felicibus moderationemn, dum inconstantiamn humana 6e Salust. Verba virtutem non addunt, nec imperatoris
felicitatis docent, praestant; infelices si omnia recte  oratio facile tirnido fortem.  68 Job, cap. 16.  69Epist.
amstimare velint, felices reddere possunt.  65Nullum 13. lib. 1.  70Hor.  7 Lib. 2. Essays, cap. 6.
medicamentum omnes sanare potest; sunt affectus I
2D2




342                               Cure of Melancholy.                     [Part. 2. Sec. 3.
in imparting my mind.      If it be not for thy ease, it may for mine own; so Tully,
Cardan, and Boethius wrote de consol. as well to help themselves as others; be it as
it may I will essay.
Discontents and grievances are either general or particular; general are wars,
plagues, dearths, famine, fires, inundations, unseasonable weather, epidemical diseases
which afflict whole kingdoms, territories, cities; or peculiar to private men, 72as
cares, crosses, losses, death of friends, poverty, want, sickness, orbities, injuries,
abuses, &c.    Generally all discontent, 73homines quatimurfortunce salo.      No condition free, quisque suos patimur manes.     Even in the midst of our mirth and jollity,
there -is some grudging, some complaint; as 74 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, 75  who art thou that hopest to go
free? Why dost thou not grieve thou art a mortal man, and not governor of the
world?"   Ferre quam sortem patiuntur omnes, Jemo recuset, 76        If it be common to
all, why should one man be more disquieted than another?             If thou alone wert
distressed, 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?   77  I 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 epithalamiums; 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.    7So it is, and so it was, and so it ever will be.      He
that refuseth to see and hear, to suffer this, is not fit to live in this world, and knows
not the common condition of all men, to whom         so long as they live, with a reciprocal course, joys and sorrows are annexed, and succeed one another." It is inevitable, it may not be avoided, and why then shouldst thou be so much troubled? Grave
nihil est homini quod fert necessitas, as 79 Tully deems out of an old poet, "c that which
is necessary cannot be grievous."      If it be so, then comfort thyself in this, 8 6 that
whether thou wilt or no, it must be endured:" make a virtue of necessity, and conform thyself to undergo it.     "tSi longa est, levis est; si gravis est, brevis est.  If it
be long,'tis light; if grievous, it cannot last. It will away, dies dolorem minuit,
and if nought else, time will wear it out; custom will ease it; 82 oblivion is a common medicine for all losses, injuries, griefs, and detriments whatsoever 83, and when
they are once past, this commodity comes of infelicity, it makes the rest of our life
sweeter unto us:"     84Jitque heec 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 think the happiest of us all to
escape here without some misfortunes,
85 --    "Usque adel nulla est sincera voluptas,
Solicitumque aliquid Ietis intervenit."Heaven and earth are much unlike: 86"Those heavenly bodies indeed are freely
carried in their orbs without any impediment or interruption, to continue their course
for innumerable ages, and make their conversions: but men are urged with many
difficulties, and have diverse hindrances, oppositions still crossing, interrupting their
72 Alium paupertas, alium orbitas, hunc morbi, illum  es, aut potius nostrorum omnium conditionem ignoras,
timor, alium injurize, hunc insidir, ilium uxor, filii dis- quibus reciproco quodam nexu leta tristibus, tristia
trahunt, Cardan.  73 Boethius I. 1. met. 5.  74 Apu- sltis invicem succedunt.  79In Tusc. e vetere poeta.
leius 4. florid. Nihil homini tam prosperS datum divi- s0Cardan lib. 1. de consol. Est consolationis genus non
nitus, quin ei admixtum sit aliquid difficultatis, in leve, quod a necessitate fit; sive feras, sive non feras,
amplissima quaque lititi subest qumedam querimonia, ferendum est tamen.  81 Seneca.  82 Omni dolori
conjugatione quadam mellis et fellis.  7 Si omnes tempus est medicina; ipsum luctum extinguit,injurias
premantur, quis tu es qui solus evadere cupis ab ea lege delet, omnis mali obliviuaem adfert.  83 Habet hoc
quse neminem prseterit? cur te non inortalem factum  quoque commodum omnis infelicitas, suaviorem vitam
et universi orbis regem fieri non doles?  76Puteanus cum abierit relinquit.  84Virg.  8sOvid. "For
ep. 75. Neque cuiquam preecipue dolendum eo quod there is no pleasure perfect, some anxiety always inaccidit universis.   7Lorchan. Gallobelgicus lib. tervenes."  eSLorchan. Sunt namque infera superis,
3. Anno 1598. de Belgis. Sed eheu inquis euge quid humana terrenis longe disparia. Etenim beatsM mentes
agemus? ubi pro Epithalamio Bellonae flagellum, pro feruntur liber', et sine ullo impedimento, stella, aethemusica harmonia terrihilum lituorum et tubarum au- reique orbes cursus et conversionessuas jam saculis in.
dias clangorem, pro tredis nuptialibus, villarum, pago- numcrabilibus constantissime confiiunt; verum homi.
rum, urbium videas incendia; ubi pro jubilo lamenta, nes magnis angustiis. Neque hac naturae lege est quis.
pro risu fletus aerem complent.  78 Ita est profecto, quam mortalium solutus.
et quisquis hmec videre abnuis, huic seculi parum aptus




Mem. 1. Subs. 1.]          Remedies against Discontents.                         343
endeavours and desires, and no mortal man is free from     this law of nature."  We
must not therefore hope to have all things answer our own expectation, to have a
continuance of good success and fortunes, Fortuna nunquam perpetub 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; S7 " 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's fortune, Narsetes, that great Gonsalvus, and most famous mqn1s, that as 8 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."5'Tis so, still hath been, and
ever will be, NJihil est ab omni parte beatum,
"There's no perfection is so absolute,
That some impurity doth not pollute."
Whatsoever is under the moon is subject to corruption, alteration; and so long as
thou livest upon earth look not for other.  89" Thou shalt not here find peaceable
and cheerful days, quiet times, but rather clouds, storms, calumnies, such is our
fate." And as those errant planets in their distinct orbs have their several motions,
sometimes direct, stationary, retrograde, in apogee, perigee, oriental, occidental, combust, feral, free, and as our astrologers will, have their fortitudes and debilities, by
reason of those good and bad irradiations, conferred to each other's site in the heavens, in their terms, houses, case, detriments, &c. So we rise and fall in this world,
ebb and flow, in and out, reared and dejected, lead a troublesome life, subject to
many accidents and casualties of fortunes, variety of passions, infirmities' as well
from ourselves as others.
Yea, but thou thinkest thou art more miserable than the rest, other men are happy
but in respect of thee, their miseries are but flea-bitings to thine, thou alone art unhappy, none so bad as thyself.    Yet if, as Socrates said, 0," All men in the world
should come and bring their grievances together, of body, mind, fortune, sores, ulcers,
madness, epilepsies, agues, and all those common calamities of beggary, want, servitude, imprisonment, and lay them on a heap to be equally divided, wouldst thou
share alike, and take thy portion? or be as thou art? Without question thou wouldst
be as thou art. If some Jupiter should say, to give us all content,
91," Jam faciam quod vultis; eris tu, qui modo miles,  "Well be't so then: you, master soldier
Mercator; tu consultus modo, rusticus; hinc vos,  Shall be a merchant; you sir lawyer
Vos hinc mutatis discedite partibus; eia     A country gentlemen; go you to this,
Quidstatis? nolint."                         That side you; why stand ye? It's well as'tis."
2" Every man knows his own, but not others' defects and miseries; and htis the
nature of all men still to reflect upon themselves, their own misfortunes," not to
examine or consider other men's, not to compare themselves with others: To recount their miseries, but not their good gifts, fortunes, benefits, which they have, or
ruminate on their adversity, but not once to think on their prosperity, not what they
have, but what they want: to look still on them that go before, but not on those
infinite numbers that come after.  93 4 Whereas many a man would think himself in
heaven, a pretty prince, if he had but the least part of that fortune which thou so
much repinest at, abhorrest and accountest a most vile and wretched estate." How
many thousands want that which thou hast? how many myriads of poor slaves,
captives, of such as work day and night in coal-pits, tin-mines, with sore toil to
maintain a poor living, of such as labour in body and mind, live in extreme anguish,
and pain, all which thou art free from?    O fortunatos nimium bona si sua norint:
Thou art most happy if thou couldst be content, and acknowledge thy happiness;
87 Dionysius Halicar. lib. 8. non enim unquam contigit, 90 Si omnes homines sua mala suasque curas in unum
nec post homines natos invenies quenquam, cui ominia cumulum conferrent, equis divisuri portionibus, &c.
ex animi sententia successerint, ita ut nulla in re for- 91 Hor. ser. lib. 1.  92 Quod unusquisque propria mala
tuna sit ei adversata.  E8 Vit. Gonsalvi lib. ult. ut novit, aliorum nesciat, in causa est, ut se inter alios
ducibus fatale sit clarissimis a culpa sua, secus circum- miserum putet. Cardan. lib. 3. de consol. Plutarch
veniri cum rmalitia et invidia, imminutaque dignitate de consol. ad Apollonium.  93Quam multos putas
per contumeliam nori.   89 In terris purum ilium qui se ccelo proximos putarent, totidem regulos, si de
etherem non invenies, et ventos serenos; nimbos po. fortunte tue reliquiis pars iis minmna contingat. Boeth.
tius, procellas, calumnias. Lips. cent. misc. ep. 8. de consol. lib. 2. pros. 4.




344                              Cure of Melancholy.                  [Part. 2. Sec. 3.
94Rem 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, mightst lead but such a life, a world for
such a life: the remembrance of it is pleasant. Be silent then, 95 rest satisfied, desine,
intuensque in aliorum   infortunia solare mentem, comfort thyself with other men's
misfortunes, and as the moldiwarp in /Esop told the fox, complaining for want of a
tail, and the rest of his companions, tacete, quando me occulis captum videtis, you
complain of toys, but I am   blind, be quiet.  I say to thee be thou satisfied.   It is
96 recorded of the hares, that with a general consent 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 he might, but a man, a Christian, such a man; consider aright of it, thou art
full well as thou art. 97 Quicquid vult iabere nemo potest, no man can have what he
will, Illud potest nolle quod non habet, he may choose whether he will desire that
which he hath not.     Thy lot is fallen, make the best of it.    98" 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 99 immortalitas adest, eternity is at hand:'00" Our life is a pilgrimage 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. 6.  " As the furnace proveth
the potter's vessel, so doth temptation try men's thoughts," Eccl. xxv. 5, Itis for 1 thy
good, Periisses nisi periisses: hadst thou not been so visited, thou hadst been
utterly undone: "4 as gold in the fire,r so men are tried in adversity.     Tribulatio
ditut: and which Camerarius hath well shadowed in an emblem of a thresher and
corn.
" Si tritura absit paleis sunt abdita grana,  "As threshing separates from straw the corn,
Nos crux mundanis separat a paleis:"    By crosses from the world's chaff are we born."'Tis the very same which 2 Chrysostom comments, horn. 2. in 3 Mat.        " Corn is not
separated but by threshing, nor men from worldly impediments but by tribulation."'Tis that which 3 Cyprian ingeminates, Ser. 4. de immort.'Tis that which 4 Hierom,
which all the fathers inculcate, " so we are catechised for eternity."'Tis that which
the proverb insinuates.    J.ocumentum documentum; tis that which all the world
rings in our ears. Deus unicum habetfiliun     sine peccato, nullum sine flagello: God,
saith 5Austin, hath one son without sin, none without correction.    6, 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. horn. 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? 7 Jon est ad astra mollis e terris via: 8" and therefore peradventure this world here is made troublesome unto us," that, as Gregory
notes, " we should not be delighted by the way, and forget whither we are going."
9" Ite nunc fortes, ubi celsa magni
Ducit exempli via, cur inertis
Terga nudatis? superata tellus
Sidera donat."
Go on then merrily to heaven. If the way be troublesome, and you in misery, in
many grievances: on the other side you have many pleasant sports, objects, sweet
smells, delightsome tastes, music, meats, herbs, flowers, &c. to recreate your senses.
94"You know the value of a thing from wanting gellum corrigentis.  4 Ad hareditatem aeternam sic
more than from enjoying it."  95 Hesiod. Esto quod erudimur.  5 Confess. 6.  6 Nauclerum tempestas,
es; quod sunt alii, sine quemlibet esse; Quod non es, athletam stadium, ducem pugna, magnanimum calaminolis; quod potes esse, velis.  OrAsopi fab.  97Se- tas, Christianum vero tentatio probat et examinat.
neca.     ss Si dormirent semper omnes, nullus alio m  Sen. Here. fur. " The way from the earth to the stars
felicior esset. Card.  99 Seneca de ira.  00o Plato, is not so downy."  8 Ideo Deus asperum fecit iter, ne
Axiocho. An ignoras vitam hanc peregrinationem, dum delectantur in via, obliviscantur eorum quae sunt
&c. quam sapientes cum gaudio percurrunt.  i Sic in patria.  9 Boethius 1. 5. met. ult. "' Go now,
expedit; medicus non dat quod patiens vult, sed quod brave fellows, whither the lofty path of a great examipse bonum scit.  a Frumentum non egreditur nisi pie leads. Why do you stupidly expose your backs 
trituratum, &c.  3 Non est poena damnantis sed fla- The earth brings the stars to subjection."




Mem. 2.]                 Remedies against Discontents.                     345
Or put case thou art now forsaken of the world, dejected, contemned, yet comfort
thyself, as it was said to Agar in the wilderness, 0 0 God sees thee, he takes notice
of thee:" there is a God above that can vindicate thy cause, that can relieve thee.
And surely "Seneca thinks he takes delight in seeing thee. "The gods are well
pleased when they see great men contending with adversity," as we are to see men
fight, or a man with a beast. But these are toys in respect, 12" Behold," saith he,
" a spectacle worthy of God; a good man contented with his estate."  A tyrant is
the best sacrifice to Jupiter, as the ancients held, and his best object " a contented
mind."   For thy part then rest satisfied, "cast all thy care on him, thy burthen on
him, rely on him, trust on him, and he shall nourish thee, care for thee, give thee
thine heart's desire;" say with David, " God is our hope and strength, in troubles
ready to be found," Psal. xlvi. 1. " for they that trust in the Lord shall be as Mount
Zion, which cannot be removed,l" Psal. cxxiv. 1. 2. " as the mountains are about
Jerusalem, so is the Lord about his people, from henceforth and for ever."
MEMB. I1.
Deformity of body, sickness, baseness of birth, peculiar discontents.
PARTICULAR discontents and grievances, are either of body, mind, or fortune,
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, torture 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. 14" Seldom," saith Plutarch, "honesty and beauty
dwell together," and oftentimes under a thread-bare coat lies an excellent understanding, scepe sub attrita latitat sapientia veste.  5 Cornelius Mussus, that famous
preacher in Italy, when he came first into the pulpit in Venice, was so much contemned by reason of his outside, a little lean, poor, dejected person, 16 they were all
ready to leave the church; but when they heard his voice they did admire him, and
happy was that senator could enjoy his company, or invite him first to his house.
A silly fellow to look to, may have more wit, learning, honesty, than he that struts
it out Jimpullis jactans,,c. grandia gradiens, and is admired in the world's opinion: Vilis scepe cadus nobile nectar habet, the best wine comes out of an old vessel.
How many deformed princes, kings, emperors, 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.'7 4 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 discourseth in his's 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'9 Plato concludes, Turn sana
mentis oculus acute incipit cernere, quum primiim corporis oculus deflorescit, when our
bodily eyes are at worst, generally the eyes of our soul see best. Some philosophers
and divines have evirated themselves, and put out their eyes voluntarily, the better
to contemplate. Angelus Politianus had a tetter in his nose continually running,
fulsome in company, yet no man so eloquent and pleasing in his works. _Esop was
crooked, Socrates purblind, long-legged, hairy; Democritus withered, Seneca lean and
harsh, ugly to behold, yet show me so many flourishing wits, such divine spirits:
Io Boeth. pro. ult. Manet spectator cunctorum desuper eodem lare honestas et forma habitant.  15 Josephus
prescius deus, bonis prcelnia, malis supplicia dispensans. Mussus vita ejus.  16 Homuncio brevis, macilentus,
i1 Lib. de provid. voluptatem capiunt dii siquando mag- umbra hominis, &c. Ad stuporem ejus eruditionem et
nos viros colluctantes cum calamitate vident. 2aEcce eloquentiam admirati sunt.  17Nox habet suas
spectaculum Deo dignum. Vir fortis mala fortuna com- voluptates.  18Lib. 5. ad finem, crecus potest esse
positus.  3 1 Pet. v. 7. Psal. Iv. 22.  14 Raro sub sapiens et beatus, &c.  1 In Convivio lib. 25.
44




346                               Cure of Melancholy.                   [Part. 2. Sec. 3.
Horace a little blear-eyed contemptible fellow, yet who so sententious and wise?
Marcilius Picinus, Faber Stapulensis, a couple of dwarfs, 20Melancthon a short hardfavoured man, parvus erat, sed magnus erat, 6fc., yet of incomparable parts all three.
21 Ignatius Loyola the founder of the Jesuits, by reason of a hurt he received in his
leg, at the siege of Pampeluna, the chief town of Navarre in Spain, unfit for wars
and less serviceable at court, upon that accident 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: 22 Vulnus non penetrat animum, a wound hurts not
the soul. Galba the emperor was crook-backed, Epictetus lame: that great Alexander a little man of stature, 23Augustus Ceesar of the same pitch: Agesilaus despicabili
formd; Boccharis a most deformed prince as ever Egypt had, yet as 24 Diodorus Siculus
records of him, in wisdom and knowledge far beyond his predecessors. J.. Dom. 1306.
25 Uladeslaus Cubitalis that pigmy king of Poland reigned and fought more victorious
battles than any of his long-shanked predecessors. JNullam 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? 26 Quid nisi pondus iners stolidcequeferocia memtis, What in Osus and Ephialtes (Neptune's sons in Homer),
nine acres long?
27 " Qui ut magnus Orion,                     "Like tall Orion stalking o'er the flood:
Cum pedes incedit, medii per maxima Nerei   TWhen with his brawny breast he cuts the waves,
Stagna, viam findens humnero supereminet undas."  His shoulder scarce the topmost billow laves."
What in Maximinus, Ajax, Caligula, and the rest of those great Zanzummins, or
gigantical Anakims, heavy, vast, barbarous lubbers?
28s"'  si membra tibi dant grandia Parcce,
Mentis eges?"
Their body, saith 2 Lemnius, "is a burden to them, and their spirits not so lively,
nor they so erect and merry:".JVon est in magno corpore mica salis: a little diamond
is more worth than a rocky mountain: which made Alexander Aphrodiseus positively conclude, " The lesser, the 30wiser, 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 presence,'tis true, to say the best of them,
great men are proper, and tall, I grant, -- caput inter nubila condunt, (hide their
heads in the clouds); but belli pusilli, little men are pretty: " Sed si bellus homo
est Cotta, pusillus homo est."  Sickness, diseases, trouble many, but without a cause;
31 t may be'tis for the good of their souls:" Pars fati fuit the flesh rebels against the
spirit; that which hurts the one, must needs help the other. Sickness is the mother
of modesty, putteth us in mind of our mortality; and when we are in the full career
of worldly pomp and jollity, she pulleth us by the ear, and maketh us know ourselves. 32 Pliny calls it, the sum of philosophy, " If we could but perform      that in
our health, which we promise in our sickness."     Quum infirmi sumus, optimi sumus;33
for what sick man (as 34Secundus expostulates with Rufus) was ever "lascivious,
covetous, or ambitious? he envies no man, admires no man, flatters no man, despiseth
no man, listens not after lies and tales, &c." And were it not for such gentle remembrances, men would have no moderation of themselves, they would be worse than
tigers, wolves, and lions: who should keep them in awe? "princes, masters, parents,
magistrates, judges, friends, enemies, fair or foul means cannot contain us, but a little
sickness, (as 35 Chrysostom observes) will correct and amend us."         And therefore
with good discretion, 36Jovianus Pontanus caused this short sentence to be engraven
on his tomb in Naples: " Labour, sorrow, grief, sickness, want and woe, to serve
proud masters, bear that superstitious yoke, and bury your dearest friends, &c., are
20 Joachinmus Camerarius vit. ejus.  21 Riber. vit. profuit corporis tegritudo, Petrarch.  32 Lib. 7. Summa
ejus.  22Macrobius.  23Sueton. c. 7. 9.  24Lib. 1. est totius Philosophiae, si tales, &c.  33"When we
Corpore exili et despecto, sed ingenio et prudentia longe are sick we are most amiable." 34 Plinius epist. 7. lib.
ante se reges cexteros prweveniens.  25Alexander Quem infirmum libido solicitat, aut avaritia, aut
Gaguinis hist. Polandire. Corpore parvus eram, cubito honores? nemini invidet, neminem miratur, neminem
vix altior uno, Sed tamen in parvo corpore magnus despicit, sermone maligno non alitur.  a5 Non terret
eram.    2 Ovid.   2 Vir. AEnei. 10.  28s If the princeps, magister, parens, judex; at egritudo superfates give you large proportions, do you not require veniens, omnnia correxit.  36Nat. Chytreus Europ.
faculties?"  29 Lib. 2. cap. 20. oneri est illis corporis deliciis. Labor, dolor, aegritudo, luctus, servire superbis
moles, et spiritus minus vividi.  0 Corpore breves dominis, jugum ferre superstionis, quos hibet charos
prudentiores quum coarctata sit anima. Ingenio pellet'sepelire, &c. condimenta vitte sunt.
cui vim natura negavit.  31 Multis ad salutem animae




Mem. 2.]                    Remedies against Discontents.                        347
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; "4 be courageous,37 there is as much valour to be
shown in thy bed, as in an army, or at a sea fight:" aut vincetur, aut vincet, thou
shalt be rid at last. In the mean time, let it take its course, thy mind is not any way
disabled.  Bilibaldus Pirkimerus, senator to Charles the Fifth, ruled 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. 38That 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 39he
observes) if their birth be not answerable to their calling, and to their fellows, they
are much abashed and ashamed of themselves. Some scorn their own father and
mother, deny brothers and sisters, with the rest of their kindred and friends, and will
not suffer 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 no body should point at it.      Others buy titles, coats of arms, and by all
means screw themselves into ancient families, falsifying pedigrees, usurping scutcheons, and all because they would not seem to be base. The reason is, for that this
gentility is so much admired by a company of outsides, and such honour attributed
unto it, as amongst 40Geimans, Frenchmen, and Venetians, the gentry scorn the
commonalty, and will not suffer them to match with them; they depress, and make
them as so many asses, to carry burdens. In our ordinary talk and fallings out, the
most opprobrious and scurrile name we can fasten upon a man, or first give, is to
call him base rogue, beggarly rascal, and the like: Whereas in my judgment, this
ought of all other grievances to trouble men least. Of all vanities and fopperies, to
brag of gentility is the greatest; for what is it they crack so much of, and challenge
such superiority, as if they were demi-gods?    Birth?  Tantane vos generis tenuit
fiducic vestri? 41  It is non ens, a mere flash, a ceremony, a toy, a thing of nought.
Consider the beginning, present estate, progress, ending of gentry, and then tell me
what it is.  42 Oppression, fraud, cozening, usury, knavery, bawdery, murder, and
tyranny, are the beginning of many ancient families: 43 one hath been a blood-sucker,
a parricide, the death of many a silly soul in some unjust quarrels, seditions, made
many an orphan and poor widow, and for that he is made a lord or an earl, and his
posterity gentlemen for ever after. Another hath been a bawd, a pander to some
great men, a parasite, a slave, 44 prostituted himself, his wife, daughter," to some lascivious prince, and for that he is exalted. Tiberius preferred many to honours in his
time, because they were famous whoremasters and sturdy drinkers; many come into
this parchment-row (so 45 one calls it) by flattery or cozening; search your old families, and you shall scarce find of a multitude (as XEneas Sylvius observes) qui sceleratumn non habent ortum, that have not a wicked beginning; aut qui vi et dolo eo
fastigii non ascendunt, as that plebeian in 4 Machiavel in a set oration proved to his
fellows, that do not rise by knavery, force, foolery, villany, or such ihdirect means.
37 Non tarn mari quarn prcelio virtus, etiam lecto ex- calumniis, &c. Agrip. de vanit. scien.  43 Ex hohibetur: vincetur aut vincet; aut tu febrem relinques, micidio saepe orta nobilitas et strenua carnificina.
aut ipsa te. Seneca.   38Tullius lib. 7. fam. ep. 41 Plures ob prostitutas filias, uxores, nobiles facti;
Vesicae morbo laborans, et urince mittendie difficultate multos venationes, rapinse, coedes, prsestigia, &c. 45Sat.
tanta, ut vix incrementum caperet; repellebat heec om. Menip.  46Cum enim hos dici iobiles videmus, qui
nia animi gaudium ob memoriam inventorum. 39 Boeth. divitiis abundant, divitiwe vero raro virtutis sunt comi.
lib. 2. pr. 4. Huic sensus exuperat, sed est pudori de- tes, quis non videt ortum nobilitatis degenerem? hunc
gener sanguis.  40 Gaspar Ens polit. thes.  41 " Does usurma ditarunt, ilium spolia, proditiones; hie veneficiis
such presumption in your origin possess you?" ditatus, ille adulationibus, huic adulteria lucrum prso
42Alii pro pecunia emunt nobilitatem, alii illam leno. bent, nonullis mendacia, quidam ex corfjige quiestum
cinio. al' veneficiis, alii parricidiis; multis- perditio faciunt, plerique ex natis, &c. Florent.-hist. lib. 3.
nebilitate conciliat, plerique adulatione, detractione,




348                           Cure of Melancholy.                [Part. 2. Sec. 3.
" They are commonly able that are wealthy; virtue and riches seldom settle on one
man: who then sees not the beginning of nobility? spoils enrich one, usury another, treason a third, witchcraft a fourth, flattery a fifth, lying, stealing, bearing false
witness a sixth, adultery the seventh," &c. One makes a fool of himself to make
his lord merry, another dandles my young master, bestows a little nag on him, a
third marries a cracked piece, &c. Now may it please your good worship, your
lordship, who was the first founder of your family?   The poet answers, 47"Jlut
Pastorfuit, 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 serving man may be the true father of him; but we will not
controvert that now; married women are all honest; thou art his son's son's son,
begotten and born infra quatuor maria, Sc. Thy great great great grandfather was
a rich citizen, and then in all likelihood a usurer, a lawyer, and then a — a courtier,
and then a-    a country gentleman, and then he scraped it out of sheep, &c. And
you are the heir of all his virtues, fortunes, titles; so then, what is your gentry, but
as Hierom saith, Opes antiquae, inveteratte divitia, 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 48Agrippa) with strong impiety, with
tyranny, oppression, &c." and so it is maintained: wealth began it (no matter how
got), wealth continueth and increaseth it. Those Roman knights were so called, if
they could dispend per annum so much. 49 In the kingdom of Naples and France,
he that buys such lands, buys the honour, title, barony, together with it; and they
that can dispend so much amongst us, must be called to bear office, to be knights, or
fine for it, as one observes, 50 nobiliorum ex censu judicant, our nobles are measured
by their means. And what now is the object of honour? What maintains our gentry
but wealth? 5'.JVobilitas sine re projectd vilior alga. Without means gentry is
naught worth, nothing so contemptible and base. 52Disputare de nobilitate generis,
sine divitiis, est disputare de nobilitate stercoris, saith Nevisanus the lawyer, to dispute of gentry without wealth, is (saving your reverence) to discuss the original of a
mard. So that it is wealth alone that denominates, money which maintains it, gives
esse to it, for which every man may have it. And what is their ordinary exercise?
53 sit to eat, drink, lie down to sleep, and rise to play:" wherein lies their worth and
sufficiency? in a few coats of arms, eagles, lions, serpents, bears, tigers, dogs, crosses,
bends, fesses, &c., and such like baubles, which they commonly set up in their galleries, porches, windows, on bowls, platters, coaches, in tombs, churches, men's
sleeves, &c. 54" 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, 55 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 gentleman; these are most of their
employments, this their greatest commendation. What is gentry, this parchment
nobility then, but as 56Agrippa defines it, "a sanctuary of knavery and naughtiness,
a cloak for wickedness and execrable vices, of pride, fraud, contempt, boasting, oppression, dissimulation, lust, gluttony, malice, fornication, adultery, ignorance, impiety?" A nobleman therefore in some likelihood, as he concludes, is an " atheist,
an oppressor, an epicure, a 57gull, a dizard, an illiterate idiot, an outside, a glowworm, a proud fool, an arrant ass," Ventris et inguinis mancipium, a slave to his lust
and belly, solaque libidine fortis. And as Salvianus 6bserved of his countrymen the
Aquitanes in France, sicut titulis primifuere, 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
47 Juven. "A shepherd, or something that I should rint, si alearn, si corporis vires ingentibus poculis comrather not tell."  48 Robusta improbitas a tyrannide monstrent, si naturae robur numerosa venere probent,
incepta, &c. 49Gasper Ens thesauro polit.  0 Gres. &c.  65Difficile est, ut non sit superbus dives, Aus.
serus Itinerar. fol. 266.  e1 Hor.  " Nobility without  tin. ser. 24. /  66 Nobilitas nihil aliud nisi improbitas,
wealth is more worthless than sea-weed."  2 Syl. furor, rapina, latrocinium, homicidium, luxus, venatio,
nup. lib. 4. num. 111.  63 Exod. xxxii.  6 Omnium violentia, &c.  57 The fool took away my lord in the
nobilium sufficientia in eo probatur si venatica nove- mask,'twas apposite.




Mem. 2.]                   Remedies against Discontents.                        349
Rheims superstitious, they of Lyons treacherous, of Normandy proud, of Picardy
insolent, &c."  We may generally conclude, the greater men, the more vicious.     In
fine, as 56.Eneas Sylvius adds, "they are most part miserable, sottish, and filthy fellows, like the walls of their houses, fair without, foul within."  What dost thou
vaunt of now?   69 " What dost thou gape and wonder at? 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 60 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 hereditary honours, and will admit of none to bear office, but
such as are learned, like those Athenian Areopagites, wise, discreet, and well brought
up.  The 6Chinese 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 nobiles, virtuous noble; nobilitas ut olim
ab officio, non d naturd, as in Israel of old, and their office was to defend and govern
their country in war and peace, not to hawk, hunt, eat, drink, game alone, as too
many do. Their Loysii, Mandarini, literati, licentiati, and-such as have raised themselves by their worth, are their noblemen only, though fit to govern a state: and
why then should any that is otherwise of worth be ashamed of his birtf? why
should not he be as much respected that leaves a noble posterity, as he that hath had
noble ancestors? nay why not more? for plures solem orientem, we adore the sun
rising most part; and how much better is it to say, Ego meis majoribus virtute prveluxi, (I have outshone my ancestors in virtues), to boast himself of his virtues, than
of his birth? Cathesbeius, sultan of Egypt and Syria, was by his condition a slave,
but for worth, valour, and manhood second to no king, and for that cause (as62Jovius
writes) elected emperor of the Mamelukes. That poor Spanish Pizarro for his valour
made by Charles the Fifth Marquess of Anatillo; the Turkey Pashas are all such.
Pertinax, Phillippus Arabs, Maximinus, Probus, Aurelius, &c., from common soldiers,
became emperors, Cato, Cincinnatus, &c. consuls. Pius Secundus, Sixtus Quintus,
Johan, Secundus, Nicholas Quintus, &c. popes.      Socrates, Virgil, Horace, libertino
parte natus.   3 The kings of Denmark fetch their pedigree, as some say, from   one
Ulfo, that was the son of a bear.     64E 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. Comestor, 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. 65 Cardan, in his subtleties, gives a reason
why they are most part better able than others in body and mind, and so, per consequens, more fortunate. Castruccius Castrucanus, a poor child, found in the field,
exposed to misery, became prince of Lucca and Senes in Italy, a most complete
soldier and worthy captain; Machiavel compares him to Scipio or Alexander. "' And'tis a wonderful thing (66 saith he) to him that shall consider of it, that all those, or
the greatest part of them, that have done the bravest 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,
68 De miser. curial. Miseri sunt, inepti saunt, turpes Sueno et cretera Danorum regum stemmata.  64 Se.
sunt, multi ut parietes edium suarum speciosi. 69Mi. neca de Contro. Philos. epist.  65 Corpore sunt et
raris aureas vestes, equos, canes, ordinem famulorum, animo fortiores spurii, plerumque ob amoris vehemen
lautas mensas, aedes, villas, pradia, piscinas, sylvas, tian, seminis crass. &c.  66Vita Eastruccii. Nes
&c. hac omnia stultus assequi potest. Pandalus noster preiter rationem mirum videri debet, si quis rem con.
lenocinio nobilitatus eat, Eneas Sylvius. 65Bellonius siderare velit, omnes eos vel saltem maximam partemn,
observ. lib. 2.  a6 Mat. Riccius lib. 1. cap. 3. Ad re- qui in hocterrarum orbe res prestantiores aggressi aunt,
gendam remp. soli doctores, aut licentiati adsciscuntur, atque inter ceteros msvi sui heroas excelluerunt, aut
&c.    2 Lib. 1. hist. conditione servus, creterum acer obscuro, aut abjecto loco editos, et prognatos fuisse abbello, et animi magnitudine maximorum regum nemini jectis parentibus. Eorum ego Catalogum infinitum
secundus: ob haec a Mameluchis in regem electus. recensere possem.
"Olaus Magnus lib. 18. Saxo Grammaticus, a quo rex
2E




350                             Cure of Melancholy.                  [Part. 2. Sect. 3,
67Scaliger accounts it, et non prcetereundum, maximorum    virorum plerosque patres
ignoratos, matres impudicasfuisse.6    "I could recite a great catalogue of them,"
every kingdom, every province will yield innumerable examples: and why then
should baseness of birth be objected to any man? Who thinks worse of Tully for
being arpinas, an upstart? Or Agathocles, that Silician 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 69Machiavel, omnes eodem patre nati, Adam's sons, conceived all and born in sin, &c. "We are by nature all as one, all alike, if you see us
naked; let us wear theirs and they our clothes, and what is the difference?" To speak
truth, as 70 Bale did of P. Schalichius, " I more esteem thy worth, learning, honesty, than
thy nobility; honour thee more that thou art a writer, a doctor of divinity, than Earl of
the Huns, Baron of Skradine, or hast title to such and such provinces, &c. Thou art
more fortunate and great (so 7Jovius 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?
7Abdolominus 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
worth, to be morally noble, which is preferred before that natural nobility, by
divines, philosophers, and 7"politicians, to be learned, honest, discreet, well-qualified,
to be fit for any manner of employment, in country and commonwealth, war and
peace, than to be Degeneres NJeoptolemi, as many brave nobles are, only wise
because rich, otherwise idiots, illiterate, unfit for any manner of service?  7Udalricus, Earl of Cilia, upbraided John Huniades with the baseness of his birth, but he
replied, in te Ciliensis comitatus turpiter extinguitur, in me gloriose Bistricensis
exoritur, thine earldom is consumed with riot, mine begins with honour and renown.
Thou hast had so many noble ancestors; what is that to thee? Vix ea nostra voco,
75 when thou art a dizzard thyself: quod prodest, Pontice, longo stemmate censeri?
&c. I 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 true nobleman, perfectly noble, although born of Thersites-dum       modo
tu sis —      acidce similis, non natus, sed factus, noble xau' EtoXv, 76 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, 7dispossess him of his wealth, is a funge (which 78Polynices in his
banishment found true by experience, gentry was not esteemed) like a piece of coin
in another country, that no man will take, and shall be contemned. Once more,
though thou be a barbarian, born at Tontonteac, a villain, a slave, a Saldanian negro,
or a rude Virginian in Dasamonquepec, he a French monsieur, a Spanish don, a
seignior of Italy, I care not how descended, of what family, of what order, baron,
count, prince, if thou be well qualified, and he not, but a degenerate Neoptolemus, I
tell thee in a word, thou art a man, and he is a beast.
Let no terrce filius, or upstart, insult at this which I have said, no worthy gentleman take offence.   I speak it not to detract from  such as are well deserving, truly
virtuous and noble: I do much respect and honour true gentry and nobility; I was
born of worshipful parents myself, in an ancient family, but I am a younger brother,
it concerns me not: or had I been some great heir, richly endowed, so minded as I
am, I should not have been elevated at all, but so esteemed of it, as of all other
human happiness, honours, &c., they have their period, are brittle and inconstant.
As 9 he said of that great river Danube, it riseth from a small fountain, a little brook'6 Exercit. 265.  68s It is a thing deserving of our lib. 3. cap. 8.  74 Eneas Silvius, lib. 2. cap. 29.
notice, that most great men were born in obscurity, and 75" If children be proud, haughty, foolish, they defile
of unchaste mothers."  69Flor. hist. I. 3. Uuod si the nobility of their kindred," Eccl. xxii. 8.'6Cujus
nudos nos conspici contingat, omnium una eademque possessio nec furto eripi, necc incendio absumi, nec
erit facies; nam si ipsi nostras, nos eorum vestes indu- aquarum voragine absorberi, vel vi morbi destrui poamus, nos, &c.  70Ut merito dicam, quod simpliciter test.  77Send them both to some strange place
sentiam, Paulum Schalichium scriptorem, et doctorem, naked, ad ignotos, as Aristippus said, you shall see the
pluris facio quam comitem Hunnorum, et Baronern difference. Bacon's Essays.  7sFamilia) splendor
Skradinum; Encyclopaediam tuam, et orbem disciplina. nihil opis attulit, &c.  79Fluvius hie illustris,
rum omnibus provinciis antefero. BalBsus epist. nun- humanarum rerum imago, qua parvis ducte sub initiis,
cupat. ad5 cent. ultimam script. Brit.  1 Prefat in immensum crescunt, et subito evanescunt. Exilis
hist. lib. 1. virtute tua major, quam aut Hetrusci im- hie primo fluvius, in admirandam magnitudineni ex.
perii fortuna, aut numerosa et decora prolis fwelicitate crescit, tandemque in mari Euxino evanescit. I. Stuckbeatior evadis,  2 Curtis,   73 Bodine de rep. ius pereg. mar. Euxini.




Mem. 2.]                  Remedies agaznst Discontents.                       351
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, loseth 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 some ages, with some little alteration of
circumstances, fortunes, places, &c., by some prodigal son, for some default, or for
want of issue they are defaced in an instant, and their memory blotted out.
So much in the mean time I do attribute to Gentility, that if he be well-descended,
of worshipful or noble parentage, he will express it in his conditions,
E e --    "nec enim feroces
Progenerant aquile 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 stamps, cuts, or outsides than of
old; yet if he retain those ancient characters of true gentry, he will be more affable,
courteous, gently disposed, of fairer carriage, better temper, or a more magnanimous,
heroical, and generous spirit, than that vulgus hominum, those ordinary boors and
peasants, qui adeo improbi, agrestes, et inculti plerumque sunt, ne dicam maliciosi,
ut nemini ullum  humanitatis officium prcestent, ne ipsi Deo si advenerit, as 81 one
observes of them, a rude, brutish, uncivil, wild, a currish generation, cruel and malicious, incapable of discipline, and such as have scarce common sense.  And it miay
be generally spoken of all, which s2Lemnius the physician said of his travel into
England, the common people were silly, sullen, dogged clowns, sed mitior nobilitas,
ad omne humanitatis officium 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.
83 "( Licet superbus ambulet pecunia,
Fortuna 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 affected
fantastical carriage, a tailor-like spruceness, a peculiar garb in all their proceedings;
choicer than ordinary in his diet, and as 84 Hierome 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
more scornful, imperious, insulting, insolent, than another man of his rank: 6 Nothing so intolerable as a fortunate fool," as 85 Tully found out long since out of his
experience; dsperius nihil est humili cum surgit in altum, set a beggar on horseback, and he will ride a gallop, a gallop, &c.
8     - "desa3vit in omnes
Durn se posse putat, nec bellua saevior unla est,
Quam servi rabies in libera'colla furentis;"
he forgets what he was, domineers, &c., and many such other symptoms he hath,
by which you may know him from a true gentleman. Many errors and obliquities
are on both sides, noble, ignoble, factis, natis; yet still in all callings, as some degenerate, some are well deserving, and most worthy of their honours. And as Busbequius 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
Hephaestion, Ptolemeus, Seleucus, Antigonus, &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 s Sesellius's mind, that they ought to be preferred
(if capable) before others, " as being nobly born, ingenuously brought up, and from
so" For fierce eagles do not procreate timid ring- tern ventrem, &c.  85Nihil fortunate insipiente
doves."  si Sabinus in 6. Ovid. Met. fab. 4. 82Lib. intolerabilius.  6 Claud. 1. 9. in Eutrop.  87Lib.
1. de 4. Complexionibus.  83 Hor. ep. Od. 2.. "And 1. de Rep. Gal. Quoniam et commodiore utuntur conalthough he boast of his wealth, Fortune has not ditione, et honestiore loco nati, jam inde a parvulis ad
changed his nature."  84 Lib. 2. ep. 15. Natus sor- morum civilitatem educati sunt, et assuefacti,
dido tuguriolo et paupere domo, qui vix milio rugien.




352                           Cure of Melancholy.                 [Part. 2. Sec. 3.
their infancy trained to all manner of civility."  For learning and virtue in a nobleman is more eminent, and, as a jewel set in gold is more precious, and much to be
respected, such a man deserves better than others, and is as great an honour to his
family as his noble family to him. In a word, many noblemen are an ornament to
their order: many poor men's sons are singularly well endowed, most eminent, and
well deserving for their worth, wisdom, learning, virtue, valour, integrity; excellent
members and'pillars of a commonwealth.    And therefore to conclude that which I
first intended, to be base by birth, meanly born is no such disparagement. Et sic
demonstratur, quod erat demonstrandum.
MEMB. III..Jgainst Poverty and Want, with such other Adversities.
ONE of the greatest miseries that can befal a man, in the world's esteem, is poverty
or want, which makes men steal, bear false witness, swear, forswear, contend, murder and rebel, which breaketh sleep, and causeth death itself. ov sv vtYaS papiEpoY
Eart cpopTov, no burden (saith 88Menander) so intolerable as poverty: it makes men
desperate, it erects and dejects, census honores, census amicitias; money makes, 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, miserable, unfortunate. Christ himself was poor, born in a manger, and had not a house to hide his
head in all his life, 8'" 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, (Act, iii. " Silver and gold have I
none.") " As sorrowing (saith Paul) and yet always rejoicing; as having nothing,
and yet possessing all things," 1 Cor. vi. 10. your great Philosophers have been
voluntarily poor, not only Christians, but many others. Crates Thebanus was adored
for a God in Athens, 90 4 a nobleman by birth, many servants he had, an honourable
attendance, much 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 renowned 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; 9 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 possessed: yet no such great happiness in having,
or misery in wanting of them. Dantur quidem bonis, saith Austin, ne quis mala atstimet: 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 92 compare both estates, for natural parts they are
not unlike; and a beggar's child, as 93Cardan well observes, " is no whit inferior to
a princes, 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 variety of dishes, better fare, sweet wine, pleasant sauce,
88 Nullum paupertate gravius onus.  69 Ne quis irm 02 Sudat pauper foras in opere, dives in cogitatione; hic
divin.e judicium putaret, ant paupertas exosa foret. os aperit oscitatione, ille ructatione; gravius ille fastiGault. in cap. 2. ver. 18. Lucae.  0s Inter proceres dio, quam hie inedia cruciatur. Ber. ser.  93 In HysThebanos numeratus, lectum habuit genus, frequens perchen. Natura fequa est, puerosque videmus mendi.
famulitium, domus amplas, &c. Apuleius Florid. 1. 4. corum nulla ex parte regum filiis dissimiles, plerumque
91 P. Blesensis ep. 72. et 232. oblatos respui honores ex saniores.
onere metiens; motus ambitiosos rogatus non ivi, &c.




Mem. 3.]                     Remedies against Discontents.                          353
dainty music, gay clothes, lords it bravely out, &c., and all that which Misillus
admired in 94 Lucian; but with them   he hath the gout, dropsies, apoplexies, palsies,
stone, pox, rheums, catarrhs, crudities, oppillations,95 melancholy, &c., lust enters in,
anger, ambition, according to 96Chrysostom, "the sequel of riches is pride, riot,
intemperance, arrogancy, fury, and all irrational courses."
97 " -  turpi fregerunt seecula luxu
Divitiae molles"
with their variety of dishes, many such maladies of body and mind get in, which the
poor man knows not of. As Saturn in 9 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; "9"'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."
I 0 si patseaintu pectorlis aitu" O that their breasts were but conspicuous,
Fortuna metus? Brutia Coro
Fortuna metls? Br^tia  orro               How full offear within, how furious?
Pulsante fretum mSitior unda est."        The narrow seas are not so boisterous."
Yea, but he hath the world at will that is rich, the good things of the earth: suave
est de magno tollere acervo, (it is sweet to draw from a great heap) he is a happy
man,2 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
"'4 pride, lust, anger, faction, emulation, fears, cares, suspicion enter with his wealth;"
for his intemperance he hath aches, crudities, gouts, and as fruits of his idleness, and
fulness, lust, surfeiting and drunkenness, all manner of diseases: pecuniis augetur
improbitas, the wealthier, the more dishonest. 4' He is exposed to hatred, envy,
peril and treason, fear of death, degredation," &c.'tis lubrica statio et proxima praccipitio, and the higher he climbs, the greater is his fall.
" ---  celsse graviore cast
Decidunt turres, feriuntque summos
Fulgura montes,"
the lightning commonly sets on fire the highest towers; 6 in the more eminent place
he is, the more subject to fall.
" Rumpitur innumeris arbos uberrima pomis,
Et subito nimite praecipitantur opes."
As a tree that is heavy laden with fruit breaks her own boughs, with their own greatness they ruin themselves: which Joachimus Camerarius hath elegantly expressed
in his 13 Emblem, cent. 1. Inopem se copiafecit. 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 commands as much as may be, yet too frequently
they miscarry, they fat themselves like so many hogs, as'.ZEneas 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,
honour is a tempest, the higher they are elevated, the more grievously 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?" Eceles. iv. 10., Millia frumenti tua triverit area centum,
Non tuus hinc capiet venter plus quam meus" —"an evil sickness," Solomon calls it, 4 and reserved to them for an evil," 12 verse.
6" They that will be rich fall into many fears and temptations, into many foolish and
94 Gallo Tom. 2.  ~5Et 6 contubernio ftedi atque diis similes stulta cogitatio facit.  s Flamma simul
olidi ventris mors tandem educit. Seneca ep. 103. libidinis ingreditur; ira, furor et superbia, divitiarum
ecDivitiarum sequela, luxus, intemperies, arroganta, sequela. Chrys. 4 Omnim oculis, odio, insidiis exposuperbia, furor injustus, omnisque irrationibilis motus. situs, semper solicitus, fortunme ludibrium.  5 Hor. 2.
97 Juven. Sat. 6. " Effeminate riches have destroyed the 1. od. 10.  6 Quid me felicem toties jactastis amici?
age by the introduction of shameful luxury." 0sSaturn. Qui cecidit, stabili non fit ille loco. Boeth.  TUt
Epist.   99Vos quidem divites putatis felices, sed postquam impinguati fuerint, devorentur.  Hor
nescitis eorum miserias.  100 Et quota pars hec " Although a hundred thousand bushels of wheat may
eorum que istos discruciant? si nossetis metus et curas, have been threshed in your granaries, your stomach
quibus obnoxii sunt, plane fugiendas vobis divitias will not contain more than mine.
existimaretis.  i Seneca in Herc. Oeteo.  Et
45                                2E2




354                              Cure of Melancholy.                    [Part. 2. Sec. 3
noisome lusts, which drown men in perdition."3 1 Tim. vi. 9. "I Gold and silver hath
destroyed many," Ecclus. viii. 2. divitia 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. 1 may then
boldly conclude with 9 Theodoret, quotiescunque divitiis affluentem, &fc.    " As often
as you shall see a man abounding in wealth," qui gemmis 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 other side,
a poor man is not miserable, if he be good, but therefore happy, that those evil occasions are taken from him."
"He is not happy that is rich,
0 " Non possidentem multa vocaveris              And hath the world at will,
Recte heatur; rectius occupat               But he that wisely can God's gifts
Nornen beati, qui deorun                      Possess and use them still:
Muncribus sapienter uti,                     That suffers and with patience
Duramque callet pauperiem pati,               Abides hard poverty,
Pejusque 13atho flagitium timet."            And chooseth rather for to die;
Than do such villany."
Wherein now consists his happiness? what privileges hath he more than other men?
or rather what miseries, what cares and discontents hath he not more than other
men?
11 " Non enim gaze, neque consularis    "N' or treasures, nor majors officers remove
Summovet lictor miseros tumultus        The miserable tumults of the mind:
Mentis, et curas laqueata circum      Or cares that lie about, or fly above  [bin'd."
Tecta volantes."           Their high-roofed houses, with huge beams com-'Tis not his wealth can vindicate him, let him     have Job's inventory, sint Crcesi et
Crassi licet, non hos Pactolus aureas undas agens, eripiat unquum e miseriis, Croesus
or rich Crassus cannot now command health, or get himself a stomach.             "24His
worship,:: as Apuleius describes him,    in all his plenty and great provision, is forbidden to eat, or else hath no appetite, (sick in bed, can take no rest, sore grieved
with some chronic disease, contracted with full diet and ease, or troubled in mind)
when as, in the meantime, all his household are merry, and the poorest servant that
he keeps doth continually feast."'Tis Bracteatafelicitas, as " Seneca terms it, tinfoiled happiness, infelixfelicitas, an unhappy kind of happiness, if it be happiness
at all. His gold, guard, clattering of harness, and fortifications against outward enemies, cannot free him from inward fears and cares.
" Reveraque metus hominum, curteque sequaces  "Indeed men still attending fears and cares
Nec metuunt fremitus armorum, ant feerea tela,  Nor armours clashing, nor fierce weapons fears:
Audacterque inter reges, regumque polentes  With kings converse they boldly, and kings peers,
Versantur, neque fulgorem reverentur ab auto."  Fearing no flashing that from gold appears."
Look how many servants he hath, and so many enemies he suspects; for liberty he
entertains ambition; his pleasures are no pleasures; and that which is worst, he
cannot be private or enjoy himself as other men do, his state is a servitude.         A
countryman may travel from kingdom to kingdom, province to province, city to city,
and glut his eyes with delightful objects, hawk, hunt, and use those ordinary disports, without any notice taken, all which a prince or a great man cannot do. He
keeps in for state, ne majestatis dignitas evilescat, as our China kings, of Borneo,
and Tartarian Charns, those aurea mancipia, are said to do, seldom        or never seen
abroad, ut major sit hominum erga se observantia, which the'5 Persian kings so precisely observed of old.   A poor man takes more delight in an ordinary meal's meat,
which he hath but seldom, than they do with all their exotic dainties and continual
viands; Quippe voluptatern conmmendat rarior usus, jtis the rarity and necessity that
makes a thing acceptable and pleasant. Darius, put to flight by Alexander, drank
puddle water to quench his thirst, and it was pleasanter, he swore, than any wine or
sCap. 6. de curat. graec. affect. rap. de providentia; dicitur, et in omni copia sua cibum non accipit, cum.quotiescunque divitiis affluentem hominem videmus, interea totumn ejus servitium hilare sit, atque epuletur.
cumque pessimum, ne quaeso hunc beatissimum pute- 3 Epist. 115.  14 Hor. et mihi curto Ire licet mulo
mus, sed infelicem, censeamus, &c.  0 Hor...2. Od. 9. vel si libet usque Tarentum.  15 Brisonius.
"1 Hor. lib. 2.  12 Florid. lib. 4. Dives ille cibo inter.




Mem. 3.]                    Remedies against Discontents.                       355
mead. All excess, as' Epictetus argues, will cause a dislike; sweet will be sour,
which made that temperate Epicurus sometimes voluntarily fast. But they being
always accustomed to the same 17dishes, (which are nastily dressed by slovenly
cooks, that after their obscenities never wash their bawdy hands) be they fish, flesh,
compounded, made dishes, or whatsoever else, are therefore cloyed; nectar's self
grows loathsome to them, they are weary of all their fine palaces, they are to them
but as so many 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 venenum,
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'8 Philostratus, a rich man employs a parasite, and as the major of a city, speaks by
the town clerk, or by Mr. Recorder, when he cannot express himself. I9Nonius 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 20 Perox the Persian king, an union in his
ear worth one hundred pounds weight of gold: 2' 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?
22" Num tibi cum fauces urit sitis, aurea qumris
Pocula?"Doth a man that is adry desire to drink in gold? Doth not a cloth suit become him
as well, and keep him as warm, as all their silks, satins, damasks, taffeties and tissues? Is not homespun cloth as great a preservative against cold, as a coat of Tartar
lambus-wool, died in grain, or a gown of giant's beards?    Nero, saith 23 Sueton.,
never put on one garment twice, and thou hast scarce one to put on? what's the
difference? one's sick, the other sound: such is the whole tenor of their lives, and
that which is the consummation and upshot of all, death itself makes the greatest
difference.  One like a hen feeds on the dunghill all his days, but is served up at
last to his Lord's table; the other as a falcon is fed with partridge and pigeons, and
carried on his master's fist, but when he dies is flung to the muckhill, and there lies.
The rich man lives like Dives jovially here on earth, temulentus divitiis, make the
best of it; and "boasts himself in the multitude of his riches," Psalm xlix. 6. 11.
he thinks his house " called after his own name,r' shall continue for ever; " but he
perisheth like a beast,"' verse 20. " his way utters his folly," verse 13. mnale parta,
male dilabuntur; "like sheep they lie in the grave," verse 14.    Puncto descendunt
ad infernum, "they spend their days in wealth, and go suddenly down to hell," Job
xxi. 13. For all physicians and medicines enforcing nature, a swooning wife, families' complaints, friends' tears, dirges, masses, naenias, funerals, for all orations, counterfeit hired acclamations,' eulogiums, epitaphs, hearses, heralds, black mourners,
solemnities, obelisks, and Mausolean tombs, if he have them, at least, 24 he, like a
hog, goes to hell with a guilty conscience (propter 7ios dilatavit infernos os suum),
and a poor man's curse; his mepnory stinks like the snuff of a candle when it is
put out; scurrilous 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 25 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: Crcesus for his end, Solomon for his wisdom. In a word,
26 to get wealth is a great trouble, anxiety to keep, grief to lose it."
27 " Quid dignum stolidis mentibus imprecer?
Opes, honores ainbiant:
Et cum falsa gravi mole paraverint,
Tur vera cognoscant bona."
16Si modum excesseris, suavissima sunt molesta. the power of the grave," Psal. xlix. 15.  2 Contempl.
1 Et in cupidiis guhe, coquus et pueri illotis manibus Idiot. Cap. 37. divitiarum acquisitio magni laboris,
ab exoneratione ventris omnia tractant, &c. Cardan. possessio magni timoris, amissio magni doloris.
1. 8. cap. 46. de rerum varietate.  s8Epist.  l Plin. 27 Boethius de consol. phil. 1. 3. "How contemptible
lib. 57. cap. 6.  20Zonaras 3. annal.  2 Plutarch. stolid minds! They covet riches and titles, and when
vit. ejus.  22 Hor Ser. lib. 1. Sat. 2.  2 Cap. 30. they have obtained these commodities of false weight
nullam vestem bis induit.  24 Ad generum Cereris and measures, then, and not before, they understand
sine caede et sanguine pauci descendunt reges, et sicca what is truly valuable."
morte tyranni.  25" God shall deliver his soul from




356                             Cure of Melancholy.                  [Part. 2. Sec. 3.
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) Ofortunatos nimium bona si sua norint: happy they are in the meantime if they would take notice of it, make use, or apply it to themselves.  "A poor
man wise is better than a foolish king," Eccles. ii. 13.  28s Poverty is the way to
heaven, 29 the mistress of philosophy, 30 the mother of religion, virtue, sobriety, sister
of innocency, 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, ipsum scelus, damned villany
itself, a disgrace, shame and reproach; but to whom, or why?    31 If fortune hath
envied me wealth, thieves have robbed me, my father have not left me such revenues
as others have, that I am  a younger brother, basely born, —    cui sine'luce genus,
surdumque parenlum —     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 32fortune telum, non culp(ce fortune's fault, not mine. "Good
Sir, I am a servant, (to use 33 Seneca's words) howsoever your poor friend; a servant,
and yet your chamber-fellow, and if you consider better of it, your fellow-servant."
I am thy drudge in the world's eyes, yet in God's sight peradventure thy better, my
soul is more precious, and I dearer unto him. Etiam servi diis curce sunt, as Evangelus at large proves in Macrobius, the meanest servant is most precious in his sight.
Thou art an epicure, I am a good Christian; thou art many parasangs before me in
means, favour, wealth, honour, Claudius's Narcissus, Nero's Massa, Domitian's Parthenius, a favourite, a golden slave; thou coverest thy floors with marble, thy roofs
with gold, thy walls with statues, fine pictures, curious hangings, &c., what of all
this? calcas opes, fec., what's all this to true happiness? I live and breathe under
that glorious heaven, that august capitol of nature, enjoy the brightness of stars, that
clear light of sun and moon, those infinite creatures, plants, birds, beasts, fishes,
herbs, all that sea and land afford, far surpassing all that art and opulentia can give.
I am  free, and which 34 Seneca said of Rome, culmen liberos texit, sub marmore et
auro postea servitus habitavit, thou hast Jdmalthece cornu, plenty, pleasure, the world
at will, I am despicable and poor; but a word overshot, a blow in choler, a game at
tables, a loss at sea, a sudden fire, the prince's dislike, a little sickness, &c., may
make us equal in an instant; howsoever take thy time, triumph and insult awhile,
cinis cequat, as 3Alphonsus said, death will equalise us all at last.  I live sparingly,
in the mean time, am clad homely, fare hardly; is this a reproach? am I the worse
for it? am I contemptible for it? am I to be reprehended? A learned man in 6 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 mocketh the
poor, reproacheth him that made him," Prov. xi. 5. " and he that rejoiceth at affliction, shall not be unpunished." For the rest, the poorer thou art, the happier thou
art, ditior est, at non melior, saith 37 Epictetus, he is richer, not better than thou arty
not so free from lust, envy, hatred, ambition.
"Beatus ille qui procul negotiis
Paterna rura bobus exercet suis."
Happy he, in that he is 38 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;
Nec spes corde avidas, nee curam pascit inanem
Securus quo fata cadant."
He is not troubled with state matters, whether kingdoms thrive better by succession
or election; whether monarchies should be mixed, temperate, or absolute; the house
28 Austin in Ps. lxxvi. omnis Philosophice magistra, conservus si cogitaveris.  4 Epist. 66 et 90.  s5 Paad coelum via.   2 Bonae mentis soror paupertas. normitan. rebus gestis Alph.  36 Lib. 4. num. 218.
80 Pedagoga pietatis sobria, pia mater, cultu simplex, quidam deprehensus quod sederet loco nobilium, mea
habitu secura, consilio benesuada. Apul.  31 Cardan. nobilitas, ait, est circa caput, vestra declinat ad cauOpprobrium non est paupertas: quod latro eripit, ant dam;  37 Tanto beatior es, quanto collectior.  8 Non
pater non reliquit, cur mihi vitio daretur, si fortuna amoribus inservit, non appetit honores, et qualitercun.
divitias invidit? non aquilme, non, &c.  32 Tully. que relictus satis habet, hominem se esse meminit, in93Epist. 74. servus summe homo; servus sum, immo videt nemini, neminem despicit, neminem miratur, sercontubernalis, servus sum, at humilis amicus, immo monibus malignis non attendit ant alitur. Plinius.




Mem. 3.]                   Remedies against Discontents.                        357
of Ottomon's and Austria is all one to him; he inquires not after colonies or new
discoveries; whether Peter were at Rome, or Constantine'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
invasions, factions or emulations;
39 " Faelix ille animi, divisque simillimus ipsis,  "A happy soul, and like to God himself,
Quem non mordaci resplendens gloria fuco   Whom not vain glory macerates or strife,
Solicitat, non fastosi mala gaudia luxus,  Or wicked joys of that proud swelling pelf,
Sd tacitos sinit ire adile, et paupere culvtm  But leads a still, poor, and contented life."
40 Exigit innocual tranquilla silentia vital."
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 41 Simonides objected to Itieron, he hath all the pleasures of
the world, 42in lectis eburneis dormit, vinum phialis bibit, optimis unguentis delibuitur,
" he knows not the affliction 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 Laplolly and Pheasants, to tumble i' th' straw and lie in a
down bed, betwixt wine and water, a cottage and a palace.     " He hates nature (as
43 Pliny characteriseth him) that she hath made him lower than a god, and is angry
with the gods that any man goes before him;" and although he hath received much,
yet (as 44Seneca 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 prince, why not
a monarch, why not an emperor? Why should one man have so much more than
his fellows, one have all, another nothing? Why should one man be a slave or
drudge to another? One surfeit, another starve, one live at ease, another labour,
without any hope of better fortune? Thus they grumble, mutter, and repine: not
considering that inconstancy of human 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 45 myriads of inhabitants; now that all-commanding country is possessed by
petty princes, 46 Rome a small village in respect.  Greece of old the seat of civility,
mother of sciences and humanity; now forlorn, the nurse of barbarism, a den of
thieves.  Germany then, saith Tacitus, was incult and horrid, now full of magnificent cities: Athens, Corinth, Carthage, how flourishing cities, now buried in their
own ruins! Corvorum, ferarum, aprorum et bestiarum lustra, like so many wildernesses, a receptacle of wild beasts. Venice a poor fisher-town; Paris, London, small
cottages in Caesar's time. now most noble emporiums. Valois, Plantagenet, and Scaliger how fortunate families, how likely to continue! now quite extinguished and
rooted out. He stands aloft to-day, full of favour, wealth, honour, and prosperity,
in the top of fortune's wheel: to-morrow in prison, worse than nothing, his son's a
beggar.  Thou art a poor servile drudge, Fcex populi, a very slave, thy son may
come to be a prince, with Maximinus, Agathocles, &c. a senator, a general of an
army; thou standest bare to him      now, workest for him, drudgest for him     and
his, takest an alms of him: stay but a little, and his next heir peradventure shall
consume all with riot, be degraded, thou exalted, and he shall beg of thee. Thou
shalt be his most honourable patron, he thy devout servant, his posterity shall run,
ride, and do as much for thine, as it was with 47 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.
39 Politianus' in Rustico.  40 Gyges regno Lydia  4 De ira cap. 31. lib. 3. Et si multum acceperit, injtrriam
inflatus sciscitatum misit Apollinem an quis mortalium putat plura non accepisse; non agit pro tribunati
se felicior esset. Aglaium Arcadum pauperrimum  gratias, sed queritur quod non sit ad praeturam perducApollo pratulit, qui terminos agri sui nunquam exces- tus; neque liec grata, si desit consulatus.  45 Lips.
serat, rure suo contentus. Val. lib. 1. c. 7.  41 Hor. admir. 46 Of some 90,000 inhabitants now.  47 Read
hec est Vita solutorum misera ambitione, gravique. the story at large in John Fox, his Acts and Mona42Amos. 6.    43Prafat. lib. 7. Odit naturam quod ments.
infra deos sit; irascitur diis quod quis illi antecedat.




358                             Cure of MJelancholy.                   TPait. 2. Sec. 3.
--  " have we liv'd at a more frugal rate,
Since this new stranger seiz'd on our estate?
48 -"Novus incola venit;                    Nature will no perpetual heir assign,
Nam proprime telluris herum natura, neque illum,  Or make the farm his property or mine.
Nec me, nec quenquam statuit; nos expulit ille:  He turn'd us out: but follies all his own,
Ilium aut nequities, aut vafri inscitia juris."  Or law-suits and their knaveries yet unknown,
Or, all his follies and his law-suits past,
Some long-liv'd heir shall turn him out at last."
A lawyer buys out his poor client, after a while his client's posterity buy out him
and his; so things go round, ebb and flow.
Nunc ager Umbreni sub nomine, nuper Ofeli   The farm, once mine, now bears Umbrenus' name;
Dictus erat, nulli proprius, sed cedit in usuin  The use alone, nt property, we claim;
Nune inihi, nunc aliis _;"___              Then be not with your present lot deprest,
And meet the future with undaunted breast;"
as he said then, ager cujus, quot habes Dominos? So say I of land, houses, moveables and money, mine to-day, his anon, whose to-morrow? In fine, (as 49 Machiavel
observes) " virtue and prosperity beget rest; rest idleness; idleness riot; riot destruction; from which we come again to good laws; good laws engender virtuous actions;
virtue, glory, and prosperity; and'tis no dishonour then (as Guicciardine adds) for
a flourishing man, city, or state to come to ruin, 50 nor infelicity to be subject to the
law of nature." Ergo terrena calcanda, sitienda ccelestia, (therefore I say) scorn
this transitory state, look up to heaven, think not what others are, but what thou
art: 5' Qua parte locatus es in re: and what thou shalt be, what thou mayest be.
Do (I say) as Christ himself did, when he lived here on earth, imitate him as much
as in thee lies. How many great Caesars, mighty monarchs, tetrarchs, dynasties,
princes 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 provinces and cities, ample territories, fields, rivers, fountains, parks, forests,
lawns, woods, cells, &c.? Yet Christ had none of all this, he would have none of
this, he voluntarily rejected all this, he could not be 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, JNon est volentis nec currentis, sed miserentis 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 poor from the dust, and raiseth the beggar from the dunghill,
to set them amongst princes, and make them inherit the seat of glory;"'tis all as he
pleaseth, how, and when, and whom; he that appoints the end (though 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 anget, their present misfortunes grind their souls, and
an envious eye which they cast upon other men's prosperities, Vicinumque pecus
grandius uber habet, how rich, how fortunate, how happy is he? But in the meantime he doth not consider the other miseries, his infirmities 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, 2 he is in no distress at all, he hath no
cause to complain.
53 i-t     tolle querelasTheease complaining, friend, and learn to live.
Pauper enim non est cui rerum 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. 5' 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 age, S5somnos dedit umbra salubres, potum quoque lubricus'amnis, the
tree gave wholesome shade to sleep under, and the clear rivers drink. The Israelites
48 Hor. Sat. 2. ser. lib. 2.  49 5 Florent. hist. virtus divites qui ccelo et terra frui possunt.  53 Hor. lib. 1.
quietem parat, quies otium, otium porro luxum gene- epis. 12.  54Seneca epist. 15. panem et aquam natura
rat, luxus interitum, a quo iterum ad saluberrimas, &c. desiderat, et hwc qui habet, ipso cum Jove de felicitate
B0Guicciard. in Iliponest nulla infelicitas subjectum  contendat. Cibus simplex famem sedat, vestis tennis
esse legi naturee &c.  1 Persius.   s Omnes frigius arcet. Senec. epist. 8.  - Boethius.




Mem. 3.]                    Remedies against Discontents.                           359
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, Egypt, Palestine, whole countries in the 56 Indies, that drank pure water all their
lives. 5 The Persian kings themselves drank no other drink than the water of
Chaospis, that runs by Susa, which was carried in bottles after them, whithersoever
they went.    Jacob desired no more of God, but bread to eat, and clothes to put on
in his journey, Gen. xxviii. 20. Bene est cui deus obtulit Parca quod satis est manu;
bread is enough 5s" to strengthen the heart."     And if you study philosophy aright,
saith 59Maudarensis,   whatsoever is beyond this moderation, is not useful, but troublesome."   6~Agellius, out of Euripides, accounts bread and water enough to satisfy
nature, " of which there is no surfeit, the rest is not a feast, but a riot." 61 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 have 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 62 poet,
"0 my son, mediocrity of means agrees best with men; too much is pernicious.5"
" Divitie grandes homini sunt vivere parce,
IEquo 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.
63" Si ventri bene, si lateri, pedibusque tuis, nil  " If belly, sides and feet be well at ease,
Divitite poterunt regales addere majus."   A prince's treasure can thee no more please.
Socrates in a fair, seeing so many things bought and sold, such a multitude of people
convented to that purpose, exclaimed forthwith, " O ye gods what a sight of things
do not 1 want?'Tis thy want alone that keeps thee in health of body and mind,
and that which thou persecutest and abhorrest as a feral plague is thy physician and
64chiefest 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, 65 and that she was thrust out of doors in every place, she came at last to
her sister Poverty, where she had found good entertainment. Poverty and Virtue
dwell together.
66 \ —-0 vitle tuta facultas
Pauperis, angustique lares, 6 munera nondum
Intellecta deum."
How happy art thou if thou couldst be content. " Godliness is a great gain, if a man
can be content with that which he hath," 1 Tim. vi. 6. And all true happiness is in
a mean estate.   I have a little wealth, as he said, 67sed quas animus magnasfacit, a
kingdom in conceit;
68" ---  nil amplius opto
Maia nate, nisi ut propria hec miihi munera faxis;"
I have enough and desire no more.
69 " Dii bene fecerunt inopis me quodque pusilli
Fecerunt animi" —-'tis very well, and to my content. 7 Vestem et fortunam concinnam potius quam laxam
probo, let my fortune and my garments be both alike fit for me. And which 7'Sebastian Foscarinus, sometime Duke of Venice, caused to be engraven on his tomb in
St. Mark's Church, "Hear, O ye Venetians, and I will tell you which is the best
thing in the world: to contemn it."     I will engrave it in my heart, it shall be my
whole study to contemn it.      Let them take wealth, Stercora stercus amet, so that I
may have security: bene qui latuit, bene vixit; though I live obscure, "2yet I live
clean and honest; and when as the lofty oak is blown down, the silky reed may
56 Muffaus et alii.  57Brissonius.  s8Psal. lxxxiv. que dolos ejicitur, apud sociam paupertatem ejusque
P5Si recte philosophemini, quicquid aptain modera- cultores divertens in eorum sinu et tutela deliciatur.
tionem supergreditur, oneri potius quam usui est. 6 Lucan. " O protecting quality of a poor man's life,
60 Lib. 7. 16. Cereris munus et aque poculum mortales frugal means, gifts scarce yet understood by the gods
quwerunt habere, et quorum saties nunquam est, luxus themselves."  67 Lip. miscell. ep. 40.  68Sat. 6.
autem, sunt ctetera, non epule.  61 Satis est dives lib. 2.  69 Hor. Sat. 4.  7o Apuleius.  71 Chytreus
qui pane non indiget; nimium potens qui servire non in Europa deliciis. Accipite cives Veneti quod est
cogitur. Ambitiosa non est fames, &c.  62 Euripides optimum in rebus humanis, res humanas contemnere.
Menalip. O fili, mediocres divitie hominibus conve- 72 Vah, vivere etiarn nunc lubet, as Demea said, Adelph.
niunt, nimia vero moles perniciosa.  63 Hor.  6 0 Act. 4. Quam multis non egeo, quam multa non desi.
noctes ccenaque deum.  65 Per mille fraudes doctos- dero, ut Socrates in pompa, ille in nundinis.




360                                Cure of Melancholy.                     [Part. 2. Sec. 3.
stand. Let them take glory, for that's their misery; let them take honour, so that
I may have hearths ease.      Duc me 0 Jupiter et tu fatum,73 ec. Lead me, 0          God,
whither thou wilt, I am ready to follow; command, I will obey. I do not envy at
their wealth, titles, offices;
74" Stet quicunque volet potens
Aulne culmine lubrico,
Me dulcis saturet quies."
let me live quiet and at ease. 75Erimus fortasse (as he comforted himself) quando
illi non erunt, when they are dead and gone, and all their pomp vanished, our
memory may flourish:
76 --   dant perennes
Stemmata non peritura Musue."
Let him be my lord, patron, baron, earl, and possess so many goodly castles,'tis
well for me77 that I have a poor house, and a little wood, and a well by it, &c.
" His me consolor victurum suavius, ac si       I "With which I feel myself more truly blest
Ouasstor avus pater atque meus, patruusque fuissent."  Than if my sires the quwestor's power possess'd."
I live, I thank God, as merrily as he, and triumph as much in this my mean estate,
as if my father and uncle had been lord treasurer, or my lord mayor.           He feeds of
many dishes, I of one: 78qui Christum        curat, non multum curat quam de preciosis
cibis stercus conficiat, what care I of what stuff my excrements be made? 79 " He that
lives according to nature cannot be poor, and he that exceeds can never have enough,"
totus non szicit orbis, the whole world cannot give him         content.   " A small thing
that the righteous hath, is better than the riches of the ungodly," Psal. xxxvii. 19;
"and better is a poor morsel with quietness, than abundance with strife," Prov. xvii. 7.
Be content then, enjoy thyself, and as'~Chrysostom adviseth, "be not angry for
what thou hast not, but give God hearty thanks for what thou hast received."
81" Si dat oluscula                            Ne pete grandia,
Mensa minuscula                             Lautaque prandia
pace referta,                              lite repleta."
But what wantest thou, to expostulate the matter? or what hast thou not better than
a rich man? 82    health, competent wealth, children, security, sleep, friends, liberty,
diet, apparel, and what not,'7 or at least mayest have (the means being so obvious,
easy, and well known) for as he inculcated to himself,
83 " Vitam quae faciunt beatiorem,
Jucundissime Martialis, hsec sunt;
Res 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 84 St. Austin, "I saw a poor beggar that had got belike his bellyful of meat,
jesting and merry; I sighed, and said to some of my friends that were then with
me, what a deal of trouble, madness, pain and grief do we sustain and exaggerate
unto ourselves, to get that secure happiness which this poor beggar hath prevented
us of, and which we peradventure shall never have? For that which he hath now
attained with the begging of some small pieces of silver, a temporal happiness, and
present heart's ease, 1 cannot compass with all my careful windings, and running in
and out, sAnd 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 rather be as I am, or as this beggar was, I should sure choose to be
as I am, tortured still with cares and fears; but out of peevishness, and not out of
truth."   That which St. Austin said of himself here in this place, I may truly say
3 Epictetus 77. cap. quo sum destinatus, et sequar seek not, in strife, to load it lavishly."  82 Quid non
alacriter.   74," Let whosoever covets it, occupy  habet melius pauper quam dives? vitam, valetudinem,
the highest pinnacle of fame, sweet tranquillity shall cibum, somnum, libertatem, &c. Card.  s Martial.
satisfy me."  75 Puteanus ep. 62.  76 Marulls. 1. 10. epig. 47. read it out thyself in the author. 84 Con"The immortal Muses confer imperishable pride of fess. lib. 6. Transiens per vicum quendam Mediolanenorigin."   77 Hoc erit in votis, modus agri non ita sem, animadverti pauperem quendam mendicum, jam
parvus, Hortus ubi et tecto vicinus jugis aque fons, et credo saturum, jocantem atque ridentem, et ingemui et
paulum sylvwe,&c. Hor. Sat. 6. lib. 2. Ser. 78 Hieronym. locutus sum cuin amicis qui mecum erant, &c.  85 Et
9 Seneca consil. ad Albinum c. 11. qui continet se intra certe ille lastabatur, ego anxius; securus ille, ego trepinaturae limites, paupertatem non sentit; qui excedit, dus. Et si percontaretur me quispiam an exultare
eum in opibus paupertas sequitur.  80 Hom. 12. pro mallein, an metuere, responderem, exultare: et si rursus
his quae accepisti gratias age, noli indignare pro his interrogaret an ego talis essern, an qualis nunc sum,
quas non accepisti.  81 Nat. Chytreus deliciis Europ. me ipsis curis confectum eligerem; sed perversitate,
Gustonii in sedibus Hubianis in ccenaculo B regione non veritate.
mensae. "If your table afford frugal fare with peace,




Mem. 3.]                  Remedies against Discontents.                     361
to thee, thou discontented wretch, thou covetous niggard, thou churl, thou ambitious
and swelling toad,'tis not want but peevishness which is the cause of thy woes;
settle thine affection, thou hast enough.
8G6, Denique sit finis quaerendi, quoque habeas plus,
Pauperiem netuias 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:
87 -- --   " Quod petis hic est,
Est Ulubris, animus si te non deficit aquus,"'Tis at hand, at home already, which thou so earnestly seekest. But
---— " si angulus ille
Proximus accedat, qui nunc denormat agellum,"
0 that I had but that one nook of ground, that field there, that pasture, 0 si venam
argentifors quis mihi monstret-. O that I could but find a pot of money now,
to purchase, &c., to build me a new house, to marry my daughter, place my son,
&c. s8   O 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 reckonings even: but they are
come and past, and thou hast more business than before. " O madness, to think to
settle that in thine old age when thou hast more, which in thy youth thou canst not
iow compose having but a little." 89 Pyrrhus would first conquer Africa, and then:sia, et turn suaviter agere, and then live merrily and take his ease: but when Cyneas;he orator told him he might do that already, id jam possefieri, rested satisfied, condemning his own folly.  Si parva licet componere magnis, thou mayest do the like,
and therefore be composed in thy fortune. Thou hast enough: he that is wet in a
bath, can be no more wet if he be flung into Tiber, or into the ocean itself: and if
thou hadst all the world, or a solid mass of gold as big as the world, thou canst not
have more than enough; enjoy thyself at length, and that which thou hast; the
mind is all; be content, thou art not poor, but rich, and so much the richer as
90 Censorinus well writ to Cerellius, quanto pauciora optas, non quo plura possides,
in wishing less, not having more. I say then, JNon adjice opes, sed minue cupiditates
(tis 91Epicurus' advice), add no more wealth, but diminish thy desires; and as
Chrysostom well seconds him, Si vis ditari, contemne divitias; that's true plenty,
not to have, but not to want riches, non habere, sed non indigere, vera abundantia:'tis more glory to contemn, than to possess; et nihil agere, 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 an alms, a lord, in respect, a petty prince: 93be contented then I 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 competency, that are able to work and get their living by the
sweat of their brows, by their trade, that have something yet; he that hath birds,
may catch birds; but what shall we do that are slaves by nature, impotent, and
unable to help ourselves, mere beggars, that languish and pine away, that have no
means at all, no hope of means, no trust of delivery, or of better success? as those
old Britons complained to their lords and masters the Romans oppressed by the
Picts, mare ad barbaros, barbari 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 pity of us; they commonly overlook their
poor friends in adversity; if they chance to meet them, they voluntarily forget and
will take no notice of them; they will not, they cannot help us.  Instead of coms Hor.  s7 Hor. ep. lib. 1.  88 0 si nunc morerer, in juventa, in senecta impositurum? 0 dementiam,
inquit, quanta et qualia mihi imperfecta manerent: quum ob curas et negotia tuo judicio sis infelix, quid
sed si mensibus decem vel octo super vixero, omnnia re- putas futurum quum plura supererint? Candan lib. S.
digam ad libellum, ab omni debito creditoque me expli- cap. 40. de rer. var.  89 Plutarch.  90 Lib, de natali.
cabo; praetereunt interim menses decem, et octo, et cum cap. 1.  1 Apud Stobeum ser. 17.  92 Hom. 12. in 2.
illis anni, et adhuc restant plura quam prius; quid igitur 93 Non in paupertate, sed in paupere (Senec.) non re, sed
speras. O insane, finem quem rebus tuis non inveneras opinione labores.
46                              2F




362                            Cure of Melancholy.               [Part. 2. Sec. 3.
fort 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 godd 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 laudat jejunia ventre; " Doth the wild ass bray when
he hath grass, or loweth the ox when he hath fodder?"' Job vi. 5. 94J'eque enim
populo Romano quidquam 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, "neither shame, nor laws, nor arms, nor magistrates could keep
them in obedience."  Seneca pleadeth hard for poverty, and so did those lazy philosophers: but in the meantime 9he was rich, they had wherewithal to maintain
themselves; but doth any poor man extol it?   There "are those (saith 96Bernard)
that approve of a mean estate, but on'; that condition they never want themselves:
and some again are meek so long as they may say or do what they list; but if occasion be offered, how far are they from all patience?'7 I would to God (as he said)
97 "No man should commend poverty, but he that is poor," or he that so much
admires it, would relieve, help, or ease others.
98 " Nunc si nos audis, atque es divinus Apollo,  " Now if thou hear'st us, and art a good man,
Dic mihi, qui nummos non habet, unde petat:"  Tell him that wants, to get means, if you can."
But no man hears us, we are most miserably dejected, the scum of the world. 9yVix
habet in nobis jam nova plaga locum. We can get no relief, no comfort, no succour,'00Et 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 omnia complrunt, 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 persecute us, all good fortune hath forsaken us, we are left to the rage of beggary, cold, hunger, thirst, nastiness, sickness, irksomeness, to continue all torment, labour and pain, to derision and
contempt, bitter enemies all, and far worse than any death; death alone we desire,
death we seek, yet cannot have it, and what shall we do? Quod male fers, assuesce;
feres bene —   accustom  thyself to it, and it will be tolerable at last. Yea, but I
may not, I cannot, In me consurnpsit viresfortuna nocendo, I 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 endure, aut solvetur, aut
solvet: let the devil himself and all the plagues of Egypt come upon thee at once,
JVe tu cede malis, sed contra audentior ito, be of good courage; misery is virtue's
whetstone.
a    — " serpens, sitis, ardor, arena,
Dulcia virtuti,"
as Cato told his soldiers marching in the deserts of Lybia, "Thirst, heat, sands, serpents, were pleasant to a valiant man;" honourable 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
94Vobiscus Aureliano, sed si populus famelicus inedia sunt et alii mites, quamdiu dicitur et agitur ad eorum
laboret, nec arma, leges, pudor, magistratus, coercere arbitrium, &c.  97 Nemo paupertaten commendaret
valent. 95 One of the richest men in Rome  96Serm. nisi pauper.  98Petronius Catalec.  99Ovid.
Quidam sunt qui pauperes esse volunt ita lit iihil illis "There is no space left on our bodies for a fresh stripe."
desit, sic commendant ut nullam patiantur inopiam; l00 Ovid.  X Plutarch. vit. Crassi.  a Lucan. lib. 9




Mem. 3.]                    Remedies against Discontents.                          363
or the devil the greater conqueror? surely Job; the 3 devil had his g ods, 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, 4and
be not molested as every fool is. Sed qua ratione potero? How shall this be done?
Chrysostom    answers, facile siccelum   cogitaveris, with great facility, if thou shalt
but meditate on heaven.    5 Hannah wept sore, and troubled in mind, could not eat;
"but why weepest thou," said Elkanah her husband, "and why eatest thou not?
why is thine heart troubled? am   not I better to thee than ten sons?" and she was
quiet.  Thou art here 6vexed in this world; but say to thyself, "Why art thou
troubled, O my soul?"    Is not God better to thee than all temporalities, and momentary pleasures of the world? be then pacified.      And though thou beest now
peradventure in extreme want, 7 it may be'tis for thy further 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 wrongs, woes, and wants. 9"'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 glistering stars he makes to shine
above the rest: some he doth miraculously protect from      thieves, incursions, sword,
fire, and all violent mischances, and as the 0 poet feigns of that Lycian Pandarus,
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 12 help in an
instant, when it seems to him good.     3 6" 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 endured, the utmost that human rage and
fury could invent, with what 14 patience they have borne, with what willingness embraced it.  " Though he kill me," saith Job, " I will trust in him.)"    Justus'5inexpugnabilis, 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 irectam mentem, his soul is free.
"16  "~nempe pecus, rem,               Perhaps, you mean,
16x -— "   ( nempe p ecus, ren,.     I   My cattle, money, moveables or land,
Lectos, argentum tollas licet; in manicis, et  Then take the  all-But, slave, if [command,
Compedibus stevo teneas custode"  -  I   A cruel jailor shall thy freedom seize."
17 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
3 An quum super fimo sedit Job, an eum omnia ab- concessit, &c.  2 Psal. cxiii. De terra inopem, de
stulit diabolus, &c. pecuniis privatus fiduciam deo ha- stercore erigit pauperem.'3Micah. viii. 7. 14Preme,
buit, omni thesauro preciosiorern.  4 Hec videntes preme, ego cum Pindaro, asdrr7arors  Ert   Us / EXL os
sponte philosophemini, nec insipientum affectibus agi- ur' IAla immersibilis sum sicut suber super maris septemur.   1 Sam. i. 8.  6 James i. 2. "My brethren, turm. Lipsius.  15 Hic ure, hic seca, ut in aeternum
count it an exceeding joy, when you fall into divers parcas, Austin. Diis fruitur iratis, superat et crescit
temptations."  Afflictio dat intellectum; quos Deus malis. Mutium ignis, Fabricium paupertas, Regulum
diligit castigat. Deus optimum quemque aut mala vale- tormenta, Socratem venenum superare non potuit.
tudine aut luctu afficit. Seneca.  s Quam sordet mihi fi Hor. epist. 16. lib. 1.  17 Hom. 5. Auferet pecunias?
terra quum curlum intueor.  9 Senec, de providentia at habet in crolis: patria dejiciet? at in cRelestem civi.
cap. 2. Diis ita visum, dii melius norunt quid sit in tatem mittet: vincula injiciet? at habet solutam con.
commodum meum.     10 Homn Iliad. 4.  1 Horn. 9. scientiam: corpus interficiet, at iterum resurget; cam
voluit urbem tyrannus everterre, et Deus non probibuit; umbra pugnat qui cum justo pugnat.
voluit captivos ducere, non impedivit; voluit ligare,




364                              Cure of Melancholy.                  [Part. 2. Sect. 3.
free; kill his body, it shall rise again; he fights with a shadow that contends with
an upright man:   he will not be moved.
-       " si fractus illabatur orbis,
Impavidum ferient ruinfe."
Though heaven itself should fall on his head, he will not be offended. He is impenetrable, as an anvil hard, as constant as Job.
18 " Ipse deus simul atque volet me solvet opinor."  " A God shall set me free whene'er I please."
Be thou such a one; let thy misery be what it will, what it can, with patience endure it; thou mayest be restored as he was. Terris proscriptus, ad ccelum propera;
ab hominibus desertus, ad deum fuge. " The poor shall not always be forgotten, the
patient abiding of the meek shall not perish for ever," Psal. x. xviii. ver. 9. " The
Lord will be a refuge of the oppressed, and a defence in the time of trouble."
"Servus Epictetus, multilati corporis, Trus  "Lame was Epictetus, and poor Irus,
Pauper: at hree 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:" JModo in egestate, tribulatione,
convalle deplorationis, Syc.  4 Thou art now     in the vale of misery, in poverty, in
agony,'9 in temptation; rest, eternity, happiness, immortality, shall be thy reward,"
as Chrysostom pleads, " if thou trust in God, and keep thine innocency.'"      JAon si
male nunc, et olim sic erit semper; a good hour may come upon a sudden; 20 expect
a little.
Yea, but this expectation is it which tortures me in the mean time; 2tfutura
expectans prcesentibus angor, whilst the grass grows the horse starves: 22 despair not,
but hope well,
23 " Spera Batte, tibi melius lux Crastina ducet;
Dum spiras spera" —
Cheer up, I say, be not dismayed; Spes alit agricolas: " he that sows in tears, shall
reap in joy," Psal. cxxvi. 7.
" Si fortune me tormente,
Esperance me contente."
Hope refresheth, as much as misery depresseth; hard beginnings have many times
prosperous events, and that may happen at last which never was yet. " A desire
accomplished delights the soul," Prov. xiii. 19.
" Which makes m' enjoy my joys long wish'd at last,
24 Grata superveniet que non sperabitur fhora:"  -Welcome that hour shall come when hope is past:"
a lowering morning may turn to a fair afternoon, 25J'ube solet pulsd candidus ire
dies.  "The hope that is deferred, is the fainting of the heart, but when the desire
cometh, it is a tree of life,"5 Prov. xiii. 12, 6 suavissimum est voti compos fieri.
Many men are both wretched and miserable at first, but afterwards most happy:
and oftentimes it so falls out, as 27Machiavel 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."           Hunniades was fetched
out of prison, and Henry the Third of Portugal out of a poor monastery, to be
crowned kings.
"Multa cadunt inter calicem supremaque labra," l  "Many things happen between the cup and the lip,"
beyond all hope and expectation many things fall out, and who knows what may
happen?.Jondum 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 servate secundis."  |  "Hope, and reserve yourself for prosperity."
s Leonides.    i0 Modo in pressura, in tentationi- luck; while there's life there's hope."  24 Ovid.
bus, erit postea bonum tuum requies, aeternitas, immor- 25 Ovid.  2o Thales.  27Lib. 7. Flor. hist. Omtalitas.  20 Dabit Deus his quoque finem.  21 Se- nium faelicissimus, et locupletissimus, &c. incarceratus
neca.   22 Nemo desperet meliora lapiss.  23 Theo- smpe adolescentiam periculo mortis habuit, solicitudinis
critus. "Hope on, Battus, to-morrow may bring better et discriminis plenam, &c.




Mem. 3.                      Remedies against Discontents.                          365
Fret not thyself because thou art poor, contemned, or not so well for the present 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: Jiiserum est fuisse felicem, and as Boethius calls it,
Infelicissimum  genus infortunii; this made Timon half mad with melancholy, to
think of his former fortunes and present misfortunes: 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: 28 security succeeds, and to a judicious man a far better estate. The loss
of thy goods and money is no loss; 29,4 thou hast lost them, they would otherwise
have lost thee."   If thy money be gone, 30, thou art so much the lighter," and as
Saint Hierome persuades Rusticus the monk, to forsake all and follow Christ: " Gold
and silver are too heavy metals for him to carry that seeks heaven."
31"' Vel nos in mare proximum,               Summi materiam nmali
Gemmas et lapides, aurum et inutile,      Mittamus, scelerum si bene penitet."
Zeno the philosopher lost all his goods by shipwreck, 32 he might like of it, fortune
had done him     a good turn: Opes a me, animum auferre non potest: she can take
away my means, but not my mind. He set her at defiance ever after, for she could
not rob him that had nought to lose: for he was able to contemn more than they
could possess or desire.   Alexander sent a hundred talents of gold to Phocion of
Athens for a present, because he heard he was a good man: but Phocion returned
his talents back again with a permitte me in posterum virum    bonum esse to be a good
man still; let me be as I am:.Non mz aurum posco, nec mi precium33 —-That Theban Crates flung of his own accord his money into the sea, abite nummi, ego vos
mzergamx   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 34 Sallust, " Many
miseries have happened unto me at home, and in the wars abroad, 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 or adversity could never alter my disposition.     "A wise man's mind," as
Seneca holds, 35 is like the state of the world above the moon, ever serene."     Come
then what can come, befall what may befall, infractum invictumque 36 animum opponas: Rebus angustis animosus atque fortis appare. (Hor. Od. 11. lib. 2.)      Hope and
patience are two sovereign remedies for all, the surest reposals, the softest cushions
to lean on in adversity:
37 " Durum sedl levius fit patientia, 
tluicquid corrigere est nefas."        "  hat can't be cured must be endured."
If it cannot be helped, or amended,38 make the best of it; 39 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.
40 "'Ita vita est hominum quasi cum ludas tesseris,
Si illud quod est maxime opus jactu non cadit,
Illud quod cecidit forte, id arte ut corrigas;"
If thou canst not fling what thou wouldst, play thy cast as well as thou canst.
Everything, saith 41 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 Simplicius'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, 42 Ut quimus (quod aiunt) quando quod volumus non licet,
s2 Letior successit securitas quwe simul cum divitiis tute mea; nunquam animus negotio defuit, nec decretis
cohabitare nescit. Camden.  29Pecuniam perdidisti, labor; nulla res nec prospere nec adversae ingenium
fortassis illa te perderet manens. Seneca.  0 Expe- mutabant.  35Qualis mundi statis supra lunam
ditior es ob pecuniarum jacturam. Fortuna opes an- semper serenus.  36 Bona meus nulluni tristioris
ferre, non animum potest. Seneca.  31 Hor. " Let fortunte recipit incursum, Val. lib. 4. c. 1. Qui nil po.
us cast our jewels and gems, and useless gold, the cause test sperare, desperet nihil.  37 Hor.  3s AEquam.
of all vice, into the sea, since we truly repent of our memento rebus in arduis servare mentem, lib. 2. Od. 3.
sins."  s8Jubet me posthac fortuna expeditius Phi- 39Epict. c. 18.  4Ter. Adel. act. 4. Sc. 7.  4lUna.
losophari.   33" I do not desire riches, nor that a quweque res duas habet ansas, alteram qume teneri, alteprice should be set upon me."  S4 In frag. Quirites, ram quma non potest; in manu nostra quam volumus
multa mihi pericula domi, militia multa adversa fuere, accipere.  42 Ter. And. Act. 4. sc. 6.
quorum alia toleravi, alia deorum auxilio repuli et vir.
2F2




366                             Cure of MJelancholy.                  [Part. 2. Sec. 3.
" Be contented with thy loss, state, and calling, whatsoever it is, and rest as well
satisfied with thy present condition in this life:"
"Esto quod es; quod sunt alii, sine quemlibet esse;  "Be as thou art; and as they are, so let
Quod non es, nolis; quod potes esse, velis."   Others be still; what is and may be covet."
And as he that is 43invited 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 upon thee.    JVon cuivis contingit adire Corinthum, we may not be all gentlemen, all Catos, or Lmelii, as Tully telleth us, all honourable, illustrious, and serene,
all rich; but because mortal men want many things, 44 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 might learn several trades
to the common good."' As a piece of arras is composed of several parcels, some
wrought of silk, some of gold, silver, crewel of diverse colours, all to serve for the
exornation of the whole: music is made of diverse discords and keys, a total sum
of many small numbers, so is a commonwealth of several unequal trades and callings. 45 If all should be Croesi and Darii, all idle, all in fortunes equal, who should
till the land?  As 46 Menenius 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..ihil aliud
necessarium ut sis miser (saith 47 Cardan) quam ut te miserum credas, let thy fortune
be what it will,'tis thy mind alone that makes thee poor or rich, miserable or happy.
Vidi ego (saith divine Seneca) in villa hilari et amcen& mcestos, et medid solitudine
occupatos; non locus sed animus 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 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 galleyslave; 458Mcecenas in plumd aque vigilat ac Regulus in dolio: those poor starved
Hollanders, whom 49 Bartison their captain left in Nova Zembla, anno 1596, or those
50eight 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 51 Chremes
told us, as we use them.
"Parentes, patriam, amicos, genus, cognates, divitias,
Htec perinde sunt ac illius animus qui ea possidet;
Qui uti scit, 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 suea, and in some sort I may truly say, prosperity
and adversity are in our own hands.    JTVcemo Iceditur nisi a seipso, and which Seneca
confirms out of his judgment and experience.    52 4 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
43Epictetus. Invitatus ad convivium, qute apponun. quis aratro terram sulcaret, quis sementem faceret,
tur comedis, non quteris ultra; in mundo multa rogitas quis plantas sereret, quis vinum exprimeret?  4 Liv.
quae dii negant.  44Cap. 6. de providentia. Mor. lib. 1.  47Lib. 3. de cons.  48Seneca.  49Vide
tales cum sint rerum omnium indigi, ideo deus allis Isaacum Pontanum descript. Amsterdam. lib. 2. e. 22.
divitias, aliis paupertatem distribuit, ut qui opibus 60 Vide Ed. Pelham's book edit. 1630.  5 Heauton.
pollent, materiam subministrent; qui vero inopes, ex- tim. Act. 1. Sc. 2.  62 Epist. 98. Omni fortuna vaercitatas artibus manus admoveant.  45 Si sint lentior ipse animus, in utramque partem res suas ducit,
omnes equales, necesse est ut omnes fame pereant; beataeque ac misere vitae sibi causa est.




Mem. 4.]                   Remedies against Discontents.                         367
good or bad life."   But will we, or nill we, make the worst of it, and suppose a
man in the greatest extremity,'tis a fortune which some indefinitely prefer before
prosperity; of two extremes it is the best.  Luxuriant animi rebus plerumque secundis, men in 53prosperity forget God and themselves, they are besotted with their
wealth, as birds with henbane: 54 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, Vitellius, Heliogabalus (optimi imperatores nisi imperassent) degenerate
on a sudden into brute beasts, so prodigious in lust, such tyrannical oppressors, &c.,
they cannot moderate themselves, they become monsters, odious, harpies, what not?
Cum triumphos, opes, honores adepti sunt, ad voluptatem et otium deinceps se convertunt:'twas 55 Cato's note, " they cannot contain."  For that cause belike
56 " Eutrapilus cuicunque nocere volebat,
Vestimenta dabat pretiosa: beatus enim jam,  Eutrapilus when he would hurt a knave,
Cum pulchris tunicis sumet nova consilia et spes,  Gave him gay clothes and wealth to make him brave:
Dormiet in lucemn scorto, postpooet honestum  Because now rich he would quite change his mind,
Officium"   -                             Keel) whores, fly out, set honesty behind."
On the other side, in adversity many mutter and repine, despair, &c., both bad, I
confess,
57     " ut calceus olim
Si pede major erit, subvertet: si minor, uret."
"As a shoe too big or too little, one pincheth, the other sets the foot awry," sed e
malis minimum. If adversity hath killed his thousand, prosperity hath killed his
ten thousand: therefore adversity is to be preferred; 58 hcee frceno indiget, ilZa solatio:
illa fallit, hcec instruit: the one deceives, the other instructs; the one miserably
happy, the other happily miserable; and therefore many philosophers have voluntarily sought adversity, and so much commend it in their precepts.       Demetrius, in
Seneca, esteemed it a great infelicity, that in his lifetime he had no misfortune, miserum  cui nihil unquam accidisset adversi.  Adversity then is not so heavily to be
taken, and we ought not in such cases so much to macerate ourselves: there is no
such odds in poverty and riches.    To conclude in 59 Hieromrs words, " I will ask
our magnificoes that build with marble, and bestow a whole manor on a thread,
what difference 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.
Jigainst Servitude, Loss of Liberty, Imprisonment, Banishment.
SERVITUDE, loss of liberty, imprisonment, are no such miseries as they are held
to be: we are slaves and servants the best of us all: as we do reverence our masters, so do our masters their superiors: gentlemen serve nobles, and nobles subordinate to kings, omne sub regno graviore regnum, princes themselves are God's servants,
reges in ipsos imperium est Jovis.  They are subject to their own laws, and as the
kings of China endure more than slavish imprisonment, to maintain their state and
greatness, they never come abroad.    Alexander was a slave to fear, Cesar of pride,
Vespasian to his money (nihil enim refert, rerum sis servus an hominum),60 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 61 Macrobius, and 2 Seneca the philosopher,
assiduam servitutem extremam et ineluctabilem he calls it, a continual slavery, to be
so captivated by vices; and who is free?  Why then dost thou repine?      Satis est
potens, Hierom saith, qui servire non cogitur.  Thou carriest no burdens, thou art
no prisoner, no drudge, and thousands want that liberty, those pleasures which thou
3 Fortuna quem nimium fovet stultum facit. Pub. quid unquam defuit? vos gemma bibitis, ille concavis
Mimus. 4 Seneca de beat. vit. cap. 14. miseri si dese. manibus nature satisfecit; ille pauper paradisum capit,
rantur ab ea, miseriores si obruantur.  66 Plutarch. vos avaros gehenna suscipiet.  60 "It matters little
vit. ejus.  s6 Hor. epist. l. 1. ep. 18.  7 Hor. whether we are enslaved by men or things." 61Satur.
55 Boeth. 2.  9 Epist. lib. 3. vit. Paul. Ermit. Libet 1. 11. Alius libidini servit, alius ambitioni, omnes
eos nune interrogare qui domus marmoribus vestiunt, spei, omnes timori.  62 Nat. lib. 3.
qui uno filo villarum ponunt precia, huic seni modo




368                           Cure of MJelancholy.               [Part. 2. Sec. 3.
hast. Thou art not sick, and what wouldst thou have? But nitimur in vetitum, we
must all eat of the forbidden fruit. Were we enjoined to go to such and such places,
we would not willingly go: but being barred of our liberty, this alone torments our
wandering soul that we may not go. A citizen of ours, saith 63Cardan, 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 earnestly 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.
64What 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 65 Muscovy and many other northern parts, all over Scandia,'they arc
imprisoned half the year in stoves, they dare not peep out for cold. At 66Aden 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, anchorites, abandon the
world. Jonachus in urbe, piscis in arido. Art in prison? Make right use of it, and
mortify thyself; 67""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. 68 Ptolemus king of Egypt, cum viribus attenuatis
infirma valetiudine laboraret, miro descendi studio afectus, yc. 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), pulcherrimum regice opulentice monumentum,'c., to his
great honour built that renowned library at Alexandria, wherein were 40,000 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 69Austin, "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, bc. et patria est ubicunque bene est, that's a man's country where he is well at ease. Many travel for
pleasure to that city, saith Seneca, to which thou art banished, and what a part of
the citizens are strangers born in other places? 70Incolentibus 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 loath to depart. "Tis no disparagement to be a stranger, or so irksome to be an exile. 71v 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 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'2Pliny, 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
s Consol. I. 5.  640 generose, quid est vita nisi datur Joseph cum frumenta distribueret, ac quum carcecarcer animi  65 Herbastein.  66 Vertomannus rem habitaret.  70 Boethius.  71 Philostratus in
navig. 1. 2. c,4.  (iommercia in  nundinis noctu  hora  deliciis.  Peregrini sunt imbres in terra  et fluvii in
secunda oh nimios qui sa-viunt interdiu estus exercent. mari Jupiter apud _Egyptos, sol apud omnes; hospes
67Ubi verior contemplatio quam in solitudine? ubi anima in corpore, luscinia in aere, hirundo in domo,
studium solidius quam in quiete?  6s Alex. ab Alex. Ganymedes celo, &c. 72 Lib. 16. cap. 1. Nullam frugem
gen. dier. lib. 1. cap. 2.  69 In Pa. lxxvi. non ita lau- habent iotus ex inbre: Et hae gentes si vincantur, &c.




Mem. 5.]                    Remedies against Discontents.                          369
profecto (as he concludes) multis fortuna parcit in pcnam, 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 everywhere
to him that behaves himself well, and a prophet is not esteemed in his own country.
Alexander, Caesar, Trajan, Adrian, were as so many land-leapers, now in the east,
now in ithe west, little at home; and Polus Venetus, Lod. Vertomannus, Pinzonus,
Cadamustus, Columbus, Americus Vespucius, Vascus Gama, Drake, Candish, Oliver
Anort, Schoutien, got all their honour by voluntary expeditions.     But you say such
men's travel is voluntary; we are compelled, and as malefactors must depart; yet
know this of 73 Plato to be true, ultori Deo summa cura peregrinus est, God hath anespecial care of strangers, " and when he wants friends and allies, he shall deserve
better and find more favour with God and men."       Besides the pleasure of peregrination, variety of objects will make amends; and so many nobles, Tully, Aristides,
Themistocles, Theseus, Codrus, &c. as have been banished, will give sufficient credit
unto it. Read Pet. Alcionius his two books of this subject.
MEMB. V.
Jgainst Sorrow for Death of Friends or otherwise, vain Fear, f'c.
DEATH and departure of friends are things generally grievous, 74Omniurn quca
in humana 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 ultimum terribilium, the last
and the greatest terror, most irksome and troublesome unto us, 75Homno toties moritur,
quoties amittit suos. And though we hope for a better life, eternal happiness, after
these painful and miserable days, yet we cannot compose ourselves willingly to die;
the remembrance of it is most grievous unto us, especially to such who are fortunate
and rich: they start at the name of death, as a horse at a rotten post. Say what you
can of that other world, 76 Montezuma that Indian prince, Bonum est esse hic, 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 77Greeks 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? O me miserum! Quis dabit in lachrymas fontem, Pc. What
shall I do?
78 " Sed totum hoc studiun luctu fraterna mihi mors [  "My brother's death my study hath undone,
Abstulit, hei misero frater adempte mihi?"  Woe's me, alas my brother he is gone!"
Mezentius would not live after his son:
79 " Nune vivo, nee adhuc homines lucemque relinquo,
Sed linquam" —
And Pompey's wife cried out at the news of her husband's death,
e" 1 Turpe mori post te solo non posse dolore,
Violenta luctu et nescia tolerandi,"
as 81 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.
62" -   subitus misera color ossa reliquit,
Excussi manibus radii, revolutaque pensa:
Evolat infelix et foemineo ululatu
Scissa comam"
73 Lib. 5. de legibus. Cumque cognatis careat et ami- shall resign them." 8eLucan. "Overcomeby grief,
cis, majorem apud deos et apud homines misericordiam  and unable to endure it, she exclaimed,'Not to be able to
meretur.  74 Cardan. de consol. lib. 2.  75 Seneca. die through sorrow for thee were base.'  813 Annal.
l6 Benzo.  77 Summo mane ululatum oriuntur, pectora 82 " The colour suddenly fled her cheek, the distaff for.
percutientes, &c. miserabile spectaculum exhibentes. sook her hand, the reel revolved, and with dishevelled
Ortelius in Greecia.  78 Catullus.  79 Virgil. "I locks she broke away, wailing as a woman."
live now, nor as yet relinquish society and life, but I
47




370                             Cure of Mlelancholy.                [Part. 2. Sec. 3.
Another would needs run upon the sword's point after Euryalus' departure,
83" Figite me, si qua est pietas, in me omnia tela
Conjicite 6 Rutili;"O let me die, some good man or other make an end of me.      -low did Achilles take
on for Patroclus' departure? A black cloud of sorrows overshadowed him, saith
Homer. Jacob rent his clothes, put sackcloth about his loins, sorrowed for his son
a long season, and could not be comforted, but would needs go down into the grave
unto his son, Gen. xxxvii. 37. Many years after, the remembrance 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 himself, that he never read Socrates'
death, in Plato's Phamdon, but he wept: 84Austin shed tears when he read the destruction of Troy.   But howsoever this passion of sorrow    be violent, bitter, and
seizeth familiarly on wise, valiant, discreet men, yet it may surely be withstood, it
may be diverted. For what is there in this life, that it should be so dear unto us?
or that we should so much deplore the departure of a friend? The greatest pleasures are common society, to enjoy one another's presence, feasting, hawking, hunting, brooks, woods, hills, music, dancing, &c. all this is but vanity and loss of time,
as I have sufficiently declared.
5 --— "dum bibimus, dum serta, unguenta,  "Whilst we drink, prank ourselves, with wenches
puellas                                  dally,
Poscimus, obrepit non intellecta senectus."  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. 86 The lascivious prefers his whore before his life, or good estate;
an angry man his revenge: a parasite his gut; ambitious, 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
s7Epicurus 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; S8" 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 "SSocrates
drank his portion of cicuta, he bid the citizens of Athens cheerfully farewell, and
concluded his speech with this short sentence; 6 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.9" For
there is no pleasure here but sorrow is annexed to it, repentance follows it. 90 " 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.
9  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 mneis certa
medela malis; why shouldst not thou then say with old Simeon since thou art so
well affected, Lord now let thy servant depart in peace: or with Paul, " I desire to
be dissolved, and to be with Christ?" Beata mors quci ad beatam vitam aditum aperit,:tis a blessed hour that leads us to a 2 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 concomitants
of it, a loathsome disease, pain, horror, &c. and many times the manner of it, to be
83Virg. YEn. 10. "Transfix me, O Rutuli, if you have Apol. Socratis. Sed jam hora est hinc abire, &c.
any piety; pierce me with your thousand arrows." oComedi ad satietatem, gravitas me offendit; parcius
84 Confess. 1. 1,  5 Juvenalis.  e6Amator scortum  edi, non est expletum desiderium; venereas delicias
vitam praponit, iracundus vindictam, parasitus gulam, sequor, hinc morbus, lassitude, &c.  sBern. c. 3. med.
ambitiosus honores, avarus opes, miles rapinam, fur de tantilla lastitia, quanta tristitia; post tantam volup.
praedam; morbos odimus et accersimus. Card.  s Se. tatem quam gravis miseria?  92Est enim mors
neca; quum nos sumus, mors non adest; cum vero mors piorum felix transitus de labore ad refrigerium, de exadest, tum nos non sumus.  88 Bernard. c. 3. med.;pectatione ad prremium, de agone ad bravium.
nasci miserum, vivere pcsna, angustia mori.  89 Plato




Mem. 5.]                    Remedies against Discontents.                          371
hanged, to be broken on the wheel, to be burned alive. 93 Servetus the heretic, that
suffered in Geneva, when he was brought to the stake, and saw the executioner come
with fire in his hand, homo viso igne tam 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                " Thy gentle parents shall not bury thee,
Condet humi, patriove onerabit membra sepulchro;  Amongst thine ancestors entomb'd to be,
Alitibus linguere feris, et gurgite mersum     But feral fowl thy carcass shall devour,
Unda feret, piscesque impasti vulnera lambent."  Or drowned corps hungry fish maws shall scour."
As Socrates told Crito, it concerns me not what is done with me when I am dead;
Facilis jactura sepulchri: I care not so long as I feel it not; let them set mine head
on the pike of Teneriffe, and my quarters in the four parts of the world,          -
pascam licet in cruce corvos, let wolves or bears devour me;             4 CWelo tegitur
qui non habet urnam, tie 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.
5 " Sed sepelire decet defunctum, pectore forti,
Constantes, unumque diem fletui indulgentes."
Job's friends said not a word to him the first seven days, but let sorrow and discontent take their course, themselves sitting sad and silent by him. When Jupiter himself wept for Sarpedon, what else did the poet insinuate, but that some sorrow is
good
s6 " Quis matrem nisi mentis inops in funere nati
Flere vevat?" —
who can blame a tender mother if she weep for her children? Beside, as 97Plutarch
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 not how (saith Seneca) but
sometimes'tis good to be miserable in misery: and for the most part all grief evacuates itself by tears,"
98  -" est qutedam flere voluptas,
Expletur lachrymis egeriturque dolor:"
4"yet after a day's mourning or two, comfort thyself for thy heaviness," Eccles.
xxxviii. 17. t"9Non decet defunctum     ignavo qucestu prosequi;'twas Germanicus'
advice of old, that we should not dwell too long upon our passions, to be desperately
sad, immoderate grievers, to let them tyrannise, there's indolentice ars, a medium to
be kept: we do not (saith ~~Austin) forbid men to grieve, but to grieve overmuch.
s" 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 wherefore is he afraid?" I require a moderation as
well as a just reason. 1 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 Apollodorus and Crito, with some
others, were weeping by him, which he perceiving, asked them what they meant:
24L 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 3 Bernardinus Scardeonius relates) commanded by his last will,
and a great mulct if otherwise to his heir, that no funeral should be kept for him, no
man should lament: but as at a wedding, music and minstrels to be provided; and
instead of black mourners, he took order, 4    that twelve virgins clad in green should
93Vaticanns vita ejus.  s1Luc.  95I1. 9. Homer. sed quid timeat.  t Festus verbo minuitur. Luctui
"It is proper that, having indulged in becoming grief dies indicebatur cum liberi nascantur, cum frater abit,
bsr one whole day, you should commit the dead to the amicus ab hospite eaptivus domum redeat, puella desepulchre."  96 Ovid.  97 Consol. ad Apolon. non est sponsetur.  a Ob hanc causam mulieres ablegfram ne
libertate nostra positum non dolere, misericordiam abo- talia facerent; nos haec audientes erubuimus et destilet, &c  98 Ovid, 4 Trist.  99 Tacitus lib. 4. 100 Lib. timus a lachrymis.  3 Lib. 1. class. 8. de claris. Juris9. cap. 9, de civitate Dei. Non quarro cum irascatur sed consultis Patavinis.  4 12. Innupte puellae amictue
cur, nor utrum sit tristis sed unde, non utrum timeat viridibus pannis, &c.




372                            Cure of Melancholy.                [Part. 2. Sec. 3.
carry him to the church."  His will and testament was accordingly performed, and
he buried in St. Sophia's church.  Tully was much grieved for his daughter Tulliola's death at first, until such time that he had confirmed his mind with some philosophical precepts, 6" then he began to triumph over fortune and grief, and for her
reception into heaven to be much more joyed than before he was troubled for her
loss." If a heathen man could so fortify himself from philosophy, what shall a
Christian from divinity?  Why dost thou so macerate thyself?'Tis an inevitable
chance, the first statute in Magna Charta, an everlasting Act of Parliament, all must
7 die.
8" Constat eternf positumque lege est,
Ut constet genitum nihil."
It cannot be revoked, we are all mortal, and these all commanding gods and princes
"die like men:" 9 —   involvit humile pariter et celsum caput, cequatque summis
infima. "0 weak condition of human estate,: Sylvius exclaims: 10 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 "2married, 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 Calliopeins), and having now played our parts, for ever be gone.
Tombs and monuments have the like fate, data sunt ipsis quoquefata sepulchris,
kingdoms, provinces, towns, and cities have their periods, and are consumed.  In
those flourishing times of Troy, Mycenze was the fairest city in Greece, Gracice
cunctce imperitabat, but it, alas, and that,3, Assyrian Nineveh are quite overthrown:"
the like fate hath that Egyptian and Boeotian Thebes, Delos, commune Grcecia conciliabulum, the colmmon council-house of Greece,'4and Babylon, the greatest city
that ever the sun shone on, hath now nothing but walls and rubbish left. 15" Quid
Pandionice restat nisi nomen Atthence?  Thus 6 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 Hieron, 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 mortales, as Peter 17Gillius concludes of Constantinople, hcec sane quamndiu erunt homines, futura 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,   nec solidisprodest
sua machina terris,' the names are only left, those at length forgotten, and are involved in perpetual night.'9" Returning out of Asia, when I sailed from  iEgina toward Megara, I began
(saith Servius Sulspicius, in a consolatory epistle of his to Tully) to view the country round about. AEgina was behind me, Megara before, Pirwaus on the right hand,
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 men
so much disquieted with the departure of a friend, whose life is much shorter?
20 When so many goodly cities lie buried before us. Remember, O Servius, thou art
a man; and with that I was much confirmed, and corrected myself." Correct then
likewise, and comfort thyself in this, that we must necessarily die, and all die, that
we shall rise again: as Tully held; Jucundiorque multo congressus nosterfuturus,
quam insuavis et acerbus digressus, our second meeting shall be much more pleasant
than our departure was grievous.
5Lib. de consol.  6 Praeceptis philosophie confirma- Seventh of France. Obeunt noctesque diesque, &c.
tts adversus omnem fortunte vim, et te consecrata in 13 Assyriorum regio funditus deleta.  4 Omnium quot
ccelumque recepta, tanta affectus Ietitia sum ac volup- unquam Sol aspexit urbium maxima.  "5 Ovid.
tate, quantam animo capere possum, ac exultare plane "What of ancient Athens but the name remains?"
mihi videor, victorque de omni dolore et fortuna trium- 16 Arcad. lib. 8.  17 Prefat. Topogr. Constantinop.
phare., Ut lignum uri natum, arista secari, sic 18-' Nor can its own structure preserve the solid globe."
homnines mori.  s Boeth. i b. 2. met. 3.  sBoeth.'9Epist. Tull.lib.3.  20 Quumtot oppidorum cadavera
0 Nic. Hensel. Breslagr. fol. 47.  " Twenty then pre- ante oculus projecta jacent.
lent.  12 To Magdalen, the daughter of Charles the




Mem. 5.]                   Remedies against Discontents.                         373
I, but he was my most dear and loving friend, my sole friend,
21 " Quis deciderio sit pudor aut modus       "And who can blame my woe?
Tam chari capitis?" —Thou mayest be ashamed, I say with 22 Seneca, to confess it, "in such a 23 tempest
as this to have but one anchor," go seek another: and for his part thou dost him
great injury to desire his longer life. 24" Wilt thou have him    crazed and sickly
still," like a tired traveller that comes weary to his inn, begin his journey afresh,
" or to be freed from his miseries; thou hast more need rejoice that he is gone."
Another complains of a most sweet wife, a young wife,.Jondum sustulerat favum
Proserpina crinem, such a wife as no mortal mal ever had, so good a wife, but she
is now dead and gone, liethceoque jacet condita sarcophago. I reply to him in Seneca's words, if such a woman at least ever was to be had, 25 He did either so find
or make her; if he found her, he may as happily find another;" if he made her, as
Critobulus in Xenophon did by his, he may as good cheap inform another, et bona
tam sequitur, quam bona primafuit; he need not despair, so long as the same master
is to be had.  But was she good? Had she been so tired peradventure 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; 26 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;
27,, Impube pectus quale vel impia          --    " He now lies asleep,
Molliret Thracum pectora."             Would make an impious Thracian weep."
Or some fine daughter that died young, JVondum 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. 25Tut frustra pius, henu, 4c. What, wouldst thou
have the laws of nature altered, and him to live always? Julius Caesar, 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?
23 " Num quia nec fato, merita nec morte peribat,
Sed miser ante diem"he died before his time, perhaps, not yet come to the solstice of his age, yet was he
not mortal? Hear that divine 30Epictetus, " If thou covet thy wife, friends, children
should live always, thou art a fool."  He was a fine child indeed, dignus.lpollineis
lachrymis, a sweet, a loving, a fair, a witty child, of great hope, another Eteoneus,
whom Pindarus the poet and Aristides the rhetorician so 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 31 flower of his youth, " as if he had risen," saith 32Plutarch, " 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 fair, peradventure he prayed, amongst the rest that Icaro Menippus heard at Jupiter'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 decease. Or put case he was
very good, suppose the best, may not thy dead son expostulate with thee, as he did
in the same 3 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
21 Hor. lib. 1. Od. 24. 22 De remed. fortuit. 23 Eru- Menan.  32 Consol. ad Apol. Apollonius filius tuns
besce tanta tempestate quod ad unam anchoram stabas. in flore. decessit, ante nos ad seternitatem digressus,
24Vis agrum, et morbidum,fitibundum —gaude potius tanquam e convivio abiens, priusqiam in errorem aliquod his malis liberatus sit.  25Uxorem bonam aut quem e temulentia incideret, quales in longa senecta
invenisti, aut sic fecisti; si inveneris, aliam habere te accidere solent.  33Tom. 1. Tract. de luctu. Quid
posse ex hoc intelligarnus: si feceris, bene speres, salvus me mortuutn miserum vocas, qui te sumn nulto felicior?
est artifex. 26 Stulti est compedes licet aureas amare. aut quid acerbi mihi putas contigisse? an quia non
2-Hor.    28Hor. lib. 1. Od. 24.  29Virg. 4. En. sutm malus senex, ut tu facie rugosus, incurvus, &c.
80Cap. 19. Si id studes ut uxor, amici, liberi perpetuo 0 dernens, quid t.bi videtur in vita boni? niinirurn
vivant, stultus es.  31 Deos quos diligit Juvenes rapit, amicitias, ccenas, &c. Longe melius non esurire quam
2G




374                            Cure of Melancholy.                  [Part. 2. Sec. 3.
am  not so bald, crooked, old, rotten, as thou art? What have I lost, some of your
good cheer, gay clothes, music, singing, dancing, kissing, merry-meetings, thalami
lubentias, cyc., is that it? s 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.  34Id cinerem et manes credis curare sepultos?
"Do they concern us at all, think you, when we are once dead?"         Condole not
others then overmuch, "wish not or fear thy death." 35Summum nec optes diem nee
metuas;'tis to no purpose.
"Excessi e vitre Terumnis facilisque lubensque  "I left this irksome life with all mine heart,,Ne perjora ipsa morte dehinc videam."  Lest worse than death should happen to my part."
86 Cardinal Brundusinus caused this epitaph in Rome to be inscribed on his tomb, to
show his willingness to die, and tax those that were so loth to depart. Weep and
howl no more then, Itis to small purpose; and as Tully adviseth us in the like case,
NJon quos amisimus, sed quantum lugere par sit cogitemus: think what we do, not
whom we have lost. So David did, 2 Sam. xxii., "While the child was yet alive, I
fasted and wept; but being now dead, why should I fast? Can I bring him again?
I shall go to him, but he cannot return to me." He that doth otherwise is an intemperate, a weak, a silly, and indiscreet man.   Though Aristotle deny any part of
intemperance to be conversant about sorrow, I am of 37 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 3 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, Pindarus the poet feigns some god saying, Silete
homines, non enim miser est, Sfc. 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 weakness is such, we cannot moderate our passions in this
behalf, we must divert them   by all means, by doing something else, thinking of
another subject.  The Italians most part sleep away' care and grief, if it unseasonably seize upon them, Danes, Dutchmen, Polanders and Bohemians drink it down,
our countrymen go to plays: do something or other, let it not transpose thee, or by
39 i premeditation make such accidents familiar," as Ulysses that wept for his dog, but
not for his wife, quod paratus esset animo objirmato, (Plut. de anim. tranq.);" accustom thyself, and harden beforehand by seeing other men's calamities, and applying
them to thy present estate;" Praevisum est levius quod fiit ante malum. I will conclude with 40 Epictetus, " If thou lovest a pot, remember'tis but a, pot thou lovest,
and thou wilt not be troubled when Itis 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: 4 Stultum est timere quod vitari non potest,'tis a folly to
fear that which cannot be avoided, or to be discouraged at all.
42 " Nam quisquis trepidus pavet vel optat,
Abjecit clypeum, locoque motus
Nectit qua valeat trahi catenam."
"For he that so faints or fears, and yields to his passion, flings away his own
weapons, makes a cord to bind himself, and pulls a beam upon his own head."
edere; non sitire, &c. Gaude potius quod morbos et nium. Assuefacere non casibus debemus. Tull. lib. 3
febres effigerim, angorem animi, &c. Ejulatus quid Tusculan.quaest.  4 Cap.. Si ollamdiligas, memento
prodest quid lachrymae, &c.  4 Virgil.  3sHor. te ollam diligere, non perturbaberis ea confracta; si
Chytreus deliciis Europe.  3 Epist. 85.  38 Sardus I filium aut uxorem, memento hominem a te diligi, &
de mor.. g.    39Prremeditatione facilem reddere 1 Seneca.  42Boeth. lib. 1. pros. 4.
quemque casum. Plutarchus consolatione ad Apollo



Mem. 6.]                   Remedies against Discontents.                        375
MEMB. VI.
Jgainst Envy, Livor, Emulation, Hatred, Jmbition^        Self-love, and all other.Iffections.
AGAINST those other 43passions and affections, there is no better remedy than as
mariners when they go to sea, provide all things necessary to resist a tempest: to
furnish ourselves with philosophical and Divine precepts, other men's examples,
44Periculum ex aliisfacere, sibi quod ex usu siet: To balance our hearts with love,
charity, meekness, patience, and counterpoise those irregular motions of envy, livor,
spleen, hatred, with their opposite virtues, as we bend a crooked staff another way,
to oppose "5 " sufferance to labour, patience to reproach," bounty to covetousness,
fortitude to pusillanimity, meekness to anger, humility to pride, to examine ourselves
for what cause we are so much disquieted, on what ground, what occasion, is it just
or feigned? And then either to pacify ourselves by reason, to divert by some other
object, contrary passion, or premeditation. 46Jdeditari secumr oportet quo pacto adversam 2rEumnam ferat, Paricna, damna, exilia peregre rediens semper cogitet, aut filii
peccatlum, aut uxoris mortem, aut morbumfilic, communia esse hec: fieri posse, ut ne
quid animo sit novum. To make them familiar, even all kind of calamities, that when
they happen they may be less troublesome unto us. In secundis meditare, quo pacto
feras adversa: or out of mature judgment to avoid the effect, or disannul the cause,
as they do that are troubled with toothache, pull them quite out.
47" Ut vivat castor, sibi testes amputat ipse  "The beaver bites off's stones to save the rest:
Tu quoque siqua nocent, abjice, tutus eris."  Do thou the like with that thou art opprest."
Or as they that play at wasters, exercise themselves by a few cudgels how to avoid
an enemy's blows: let us arm ourselves against all such violent incursions, which
may invade our minds.     A little experience and practice will inure us to it; vetula
vulpes, as the proverb saith, laqueo baud 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,
4s     _"- non ulla laborum
O virgo nova mi facies inopinaque surgit,    "No labour comes at unawares to me,
Omnia percepi atque animo mecum ante peregi."  For I have long before cast what may be."
49 —  " non hoc primum mea pectora vulnus
Senserunt, graviora tuli" —---
The commonwealth of 50 Venice in their armoury have this inscription, ~    Happy is
that city which in time of peace thinks of war," a fit motto for every man's private
house; happy is the man that provides for a future assault. But many times we
complain, repine and mutter without a cause, we give way to passions we may resist,
and will not.   Socrates was bad by nature, envious, as he confessed to Zopirus the
physiognomer, accusing him of it, froward and lascivious: but as he was Socrates,
he did correct and amend himself. Thou art malicious, envious, covetous, impatient, no doubt, and lascivious, yet as thou art a Christian, correct and moderate thyself.'Tis something, I confess, and able to move any man, to see himself contemned,
obscure, neglected, disgraced, undervalued, 51 "left behind;" some cannot endure it,
no not constant Lipsius, a man discreet otherwise, yet too weak and passionate in
this, as his words express, 2 collegas olim, quos ego sine fremitu non intueor, nuper
terrce filios, nunc Jcecenates et Jtgrippas habeo, —summo jam 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 side," me non offendunt
43Qui invidiam ferre non potest, ferre contemptumn breast was not conscious of this first wound, for I have
cogitur.  44Ter. Heautont.  45 Epictetus c. 14. endured still greater.": O Nat. Chytreus deliciis
Si labor objectus fuerit tolerantiae, conviciun patien tie, Europae, Felix.civitas qua tempore pacis de bello cogi&c. si ita consueveris, vitiis non obtemperabis. 46Ter. tat.  51 Occupat extremum scabies; mnihi turpe relinPhor.   47 Alciat Embl.  48 Virg. ZEn.  49, My qui est. Hor,  a2 Lipsius epist. quaest. 1. 1. ep. 7.




376                             Cure of Melancholy.                 Tart. 2. Sect. 3.
modo non in oculos incurrant,53 as he said, correcting his former error, they do not
offend me, so long as they run not into mine eyes.   I am inglorious and poor, compositd paupertate, but I live secure and quiet: they are dignified, have great means,
pomp, and state, they are glorious; but what have they with it?  54" 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 JVeptunum procul d
terra spectare furentem: he is ambitious, and not satisfied with his: "but what
55gets he by it? to have all his life laid open, his reproaches seen: not one of a
thousand but he hath done more worthy of dispraise and animadversion than commendation; no better means to help this than to be private."     Let them run, ride,
strive as so many fishes for a crumb, scrape, climb, catch, snatch, cozen, collogue,
temporise and fleire, take all amongst them, wealth, honour, 56 and get what they
can, it offends me not:
57 —-     " me mea tellus
Lare secreto tutoque tegat,"
(" I am well pleased with my fortunes," S Vivo et regno simul istarelinquens.
I have learned " in what state soever I am, therewith to be contented,5 Philip. iv
11.  Come what can come, I am      prepared. NJave ferar magna an parva, feral
unus et idem.  I am the samle.   I was once so mad to bustle abroad, and seek abou
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 vana spe lactant; dum  alios ambio, hos
capto, illis innotesco, etas perit, anni defluunt, amici fatigantur, ego deferor, et jam,
mundi tcesus, humanceque satur i7fidelitatis acquiesco. 56And so I say still; although
I may not deny, but that I have had some 0 bountiful patrons, and noble benefactors,
ne sim interim ingratus, and I do thankfully acknowledge it, I have received some
kindness, quod Deus illis beneficium rependat, si non pro votis fortasse pro meritis,
more peradventure than I deserve, though not to my desire, more of them than I did
expect, yet not of others to my desert; neither am I ambitious or covetous, for this
while, or a Suffenus to myself; what I have said, without prejudice or alteration
shall stand. And now as a mired horse that struggles at first with all his might and
main to get out, but when he sees no remedy, that his beating will not serve, lies
still, I have laboured in vain, rest satisfied, and if I may usurp that of 1 Prudentius,
" Inveni portumn; spes et fortuna valete,  "Mine haven's found, fortune and hope adieu,
Nil 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, 4yc.
Repulse.]   I MAY not yet conclude, think to appease passions, or quiet the mind,
till such time as 1 have likewise removed some other of their more eminent and
ordinary causes, which produce so grievous tortures and discontents: to divert all,
I cannot hope; to point alone at some few of the chiefest, is that which I aim at.
Repulse and disgrace are two main causes of discontent, but to an understanding
man not so hardly to be taken.    Caesar himself hath been denied, 62 and when two
stand equal in fortune, birth, and all other qualities alike, one of necessity must lose.
Why shouldst thou take it so grievously?     It hath a familiar thing for thee thyself
to deny others. If every man might have what he would, we should all be deified,
3 Lipsius epist. lib. 1. epist. 7.  54Gloria comitem canvassing one party, captivating another, making
habet invidian, pari onere premitur retinendo ac ac- myself known to a third, my age increases, years glide
quirendo.  5jQuid aliud ambitiosus sibi parat quam away, I am put off, and now tired of the world, and
ut probra ejus pateant? nemo vivens qui non habet in surfeited with human worthlessness, I rest content."
vita plura vituperatione quam laude digna; his malis 6 The right honourable Lady Francis Countess Downon melius occurritur, quam si bene latueris.  6 Et ager of Exeter. The Lord Berkley.  61 Distichon
omnes fama per urbes garrula laudet.  7 Sen. Her. ejus in militem Christianumn e Grraco. Engraven on the
fur.     58 Her. " I live lie a king without any of tomb of Fr. Puccius the Florentine in Rome. Chytreus
these acquisitions."  59 a But all my labour was in deliciis. 62 Pderatus in 300 Lacedemoniorum nu.
unprofitable; for while death took off some of my merum non electus risit, gratulari se dicens civitatem
friends, to others I remain unknown, or little liked, and habere 300 cives se meliores.
these deceive me with false promises. Whilst I am




Mem. 7.]                   Remedies against Discontents.                        377
emperors, kings, princes; if whatsoever vain hope suggests, insatiable appetite affects,
our preposterous judgment thinks fit were granted, we should have another chaos in
an instant, a mere confusion. It is some satisfaction to him that is repelled, that
dignities, honours, offices, are not always given by desert or worth, but for love,
affinity, friendship, affection, 63 great men's letters, or as commonly they are bought
and sold.  64"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 (65 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."   Indignissimus
plerumque prcefurtur, Vatinius Catoni,- illaudatus laudatissimo;
---    servi dominantur; aselli
Ornantur phaleris, dephalerantur equi."
An illiterate fool sits in a man's seat, and the common people hold him learned,
grave and wise.   " One professeth (67 Cardan well notes) for a thousand crowns, but
he deserves not ten, when as he that deserves a thousand cannot get ten." Solarium
non dat multis salem.   As good horses draw in carts, as coaches.   And oftentimes,
which Machiavel seconds, 68Principes non sunt qui ob insignem virtutem principatu
digni sunt, he that is most worthy wants employment; he that hath skill to be a
pilot wants a ship, and he that could govern a commonwealth, 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, 694 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 70 Polydore
Virgil hath it, multi reges ut pupilli ob inscitiam  non regunt sed reguntur.  Hieron
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
servants have more means than the masters whom they serve, which 7' Epictetus
counts an eye-sore and inconvenient. But who can help it? It is an ordinary thing
in these days to see a base impudent ass, illiterate, unworthy, insufficient, 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, chn temporise, collogue, insinuate, or hath
good store of friends and 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 advised Ulyses in the 72 poet, —  "Jccipe qud ratione queas ditescere, Sfc.,"
is still in use; lie, flatter, and dissemble: if not, as he concludes, —'Ergo pauper
eris^ then go like a beggar as thou art.  Erasmus, Melancthon, Lipsius, Budaeus, Cardan, lived and died poor. Gesner was a silly old man, baculo innixus, amongst all
those huffing cardinals, swelling bishops that flourished in his time, and rode on footclothes. 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, 73 Chance,
and sometimes a ridiculous chance. 7Casus plerumque ridiculus multos elevavit.'Tis fortune's doings, as they say, which made Brutus now dying exclaim, O misera
virtus, ergo nihil qudm verba eras, atqui ego te tanquam rem exerceban, sed tu serviebasfortunce.75  Believe it hereafter, O my friends! virtue serves fortune. Yet be
not discouraged (O my well deserving spirits) with this which I have said, it may
be otherwise, though seldom     I confess, yet sometimes it is.  But to your farther
content, I'll tell you a 76 tale. In Maronia pia, or Maronia feelix, 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,
63 Kissing goes by favour.  64 Aneas Syl. de miser. mille dignus, vix decem consequi potest.  68 Epist.
curial. Dantur honores in. curiis non secundum honores dedict. disput. Zeubbeo Bondemontio, et Cosmo Ruceet virtutes, sed ut quisqie ditiorest atque potentior, e6 laio.  o9 Gtuum is qui regnat, et regnandi sit impemagis honoratur.  6 Sesellius lib. 2. de repub. Gal- ritus.  70 Lib. 22. hist.  71 Ministri locupletiores
lorum. Favore apud nos et gratia plerumque res agitur; sunt iis quibus ministratur.  72 Hur. lib. 2. Sat. 5.
et qui commodum aliquem nacti sunt intercessorem, " Learn how to grow rich."  3 Solomon Eccles. ix. 11.
aditum fere habent ad omnes prefecturas.  66" Slaves 74 Sat. Menip.  75" O wretched virtue! you are
govern; asses are decked with trappings; horses are therefore nothing but words, and I have all this time
deprived of them."  67 Imperitus periti munus oc- been looking upon you as a reality, while you are your.
cupat, et sic apud vulgus habetur. Ille profitetur mille self the slave of fortune."  76Tale quid est apud
coronatis, culn nec decem mereatur; alius 6 diverso Valent. Andream Apolog. manip. 5. apol. 39.
48                               2G2




378                         Cure of Melancholy.              [Part. 2. Sec. 3.
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 found 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 commended 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, could 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 bountiful nature, gave it freely to the university student, altogether
unknown to him but by fame; and to be btief, the academical 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, Junc juvat tandem studiosumn 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, 77 the star
Fomahant would make him immortal," and that78 after his decease his books should
be found in ladies7 studies: 79Dignum laude virum JMlusa vetat mori. But why
shouldest thou take thy neglect, thy canvas so to heart? It may be thou art not fit;
but a O 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 magistracy: thou art unfit: "And
what is dignity to an unworthy man, but (as s1 Salvianus holds) a gold ring in a
swine7s snout?" Thou art a brute. Like a bad actor (so 82 Plutarch compares such
men in a tragedy, diademafert, at vox non auditur: Thou wouldest play a king's
part, but actest a clown, speakest like an ass. 83 Jagna petis Pha'eton et quce non
viribus istis, 4-c., as James and John, the sons of Zebedee, did ask they knew not
what: nescis temerarie 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, sic superis visum. Thou
art humble as thou art, it may be; hadst thou been preferred, thou wouldest have
forgotten God and thyself, insulted over others, contemned thy friends, 4 been a
block, a tyrant, or a demi-god, sequiturque superbia formam: 85 " 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
ferendo invitant novam, "by taking one they provoke another:" but it is an erroneous
5 Stella Fomahant immortalitatem dahit.  78Lih. 82 In Lysandro.  a8 Ovid. Met.  84 Magistratus
de lib. propiis. 79 Hor. " The muse forbids the praise- virum indicat.  5 Ideo boni viri aliquando gratiam
worthy man to die."  80eui induit thoracem aut non accipiunt, ne in superbiam elevenlur venositate
galeam, &c.  8 Lib. 4. de guber. Dei. Quid est dig. jactantiae, ne altitudo muneris neglentiores efficiat.
nitas indigno nisi circulus aureus in naribus suis.




Mem. 7.]                    Remedies against Discontents.                       379
opinion, for if that were true, there would be no end of abusing each other; Uis
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 86 his wife Xantippe
struck and misused him, to some friends that would have had him strike her again,
he replied, that he would not make them    sport, or that they should stand by and
say, 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 vexation of spirit and anguish of mind, all which with good advice, or mediation of
friends, might have been happily composed, or if patience had taken place. Patience
in such cases is a most sovereign remedy, to put up, conceal, or dissemble it, to
s7forget and forgive, 88( 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 "9Apostle persuades us, "; to recompence no man evil for evil, but as much as
is possible to have peace with all men: not to avenge ourselves, and we shall heap
burning coals upon our adversary's head."     " For 90 if you put up wrong (as Chrysostom comments), you get the victory; he that loseth his money, loseth not the
conquest in this our philosophy." If he contend with thee, submit thyself unto him
first, yield to him. Durum et durum non faciunt murum, as the diverb is, two refractory spirits will never agree, the only means to overcome is to relent, obsequio vinces.
Euclid in Plutarch, when his brother had angered him, swore he would be revenged;
but he gently replied, 91" Let me not live if I do not make thee to love me again',
upon which meek answer he was pacified.
92 " Flectitur obsequio curvatus ab arbore ramus,  "A branch if easily bended yields to thee,
Frangis si vires experire tuas."      I   Pull hard it breaks: the difference you see."
The noble family of the Colonni in Rome, when they were expelled the city by
that furious Alexander the Sixth, gave the bending branch therefore as an impress,
with this motto, Flecti potest, frangi non potest, to signify that he might break them
by force, but so never make them stoop, for they fled in the midst of their hard
usage to the kingdom of Naples, and were honourably entertained by Frederick the
king, according to their callings. Gentleness in this case might have done much
more, and let thine adversary be never so perverse, it may be by that means thou
mayest win him; 9favore et benevolentia etiam immanis animus mansuescit, soft words
pacify wrath, and the fiercest spirits are so soonest overcome; 9 a generous lion will
not hurt a beast that lies prostrate, nor an elephant an innocuous creature, but is
infestus infestis, a terror and scourge alone to such as are stubborn, and make resistance. It was the symbol of Emanuel Philibert, Duke of Savoy, and he was not
mistaken in it, for
95" Quo quisque est major, magis est placabilis irm,  " A greater man is soonest pacified,
Et faciles motus mens generosa capit."  |     A noble spirit quickly satisfied."
It is reported by 96 Gualter Mapes, an old historiographer of ours (who lived 400
years since), that King Edward senior, and Llewellyn prince of Wales, being at an
interview near Aust upon Severn, in Gloucestershire, and the prince sent for, refused
to come to the king; he would needs go over to him; which Llewellyn perceiving,
97"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 he was reconciled unto him and did his homage.
If thou canst not so win him, put it up, if thou beest a true Christian, a good divine,
an imitator of Christ, 98 5 for he was reviled and put it up, whipped and sought no
revenge,") thou wilt pray for thine enemies, 99" and bless them that persecute thee;"
be patient, meek, humble, &c. An honest man will not offer thee injury, probus non
vult; if he were a brangling knave,'tis his fashion so to do; where is least heart is
most tongue; quo quisque stultior, eo magis insolescit, the more sottish he is, still
s86Elian.  87 njuriarum remedium est oblivio. 5 Ovid.  9sCamden in Glouc.  97 Usque ad pectus
88 Mat. xviii. 22. Mat. v. 39.  89 Rom. xii. 17.  90 Si ingressus est, aquam, &c. cymbam amplectens, sapientoleras injuriam, victor evadis; qui enim pecuniis pri. tissime rex ait, tua humilitas meam vicit superbiam,
vatus est, non est privatus victoria in hac philosophia. et sapientia triumphavit ineptialn; collum ascende
9lDisperean nisi te ultus fuero: dispeream nisi ut me quod contra te fatuus erexi, intrahis terram quam hodie
deinceps ames effecero. 92 Joach. Camerarius Embl. 21. fecit tuam benignitas, &c. 98 Chrysostom, contumeliis
cent. 1.  93 Heliodorus.  94Reipsa reperi nihil affectus est et eas pertulit; opprobriis, nec ultus est;
esse homini melius facilitate et cementia. Ter. Adelph. verberibus cwsus, nec vicem reddidit.  9 Rom. xii. 14.




380                             Cure of Melancholy.                [Part. 2. Sec. 3
the more insolent:'0 " 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; Anitus
and Melitus 2" may kill me, they cannot hurt me;" as that generous Socrates made
answer in like case..Mens immota manet, though the body be torn in pieces with
wild horses, broken on the wheel, pinched with fiery tongs, the soul cannot be distracted.'Tis an ordinary thing for great men to vilify and insult, oppress, injure,
tyrannise, to take what liberty they list, and who dare speak against?.Miserum est
ab eo Icedi, a quo non possis queri, a miserable thing'tis to be injured of him, from
whom is no appeal: 3 and not safe to write against him that can proscribe and punish
a man at his pleasure, which Asinius Pollio was aware of, when Octavianus provoked
him.'Tis hard I confess to be so injured: one of Chilo's three difficult things:
44 To keep counsel; spend his time well; put up injuries:" but be thou patient,
and 5 leave revenge unto the Lord. ~ 6 Vengeance is mine and I will repay, saith the
Lord"l-" I know the Lord,l saith.7 David, "will avenge the afflicted and judge the
poor." —4 No man (as 8 Plato farther adds) can so severely punish his adversary, as
God will such as oppress miserable men."
9" Iterum ille rem judicatam judicat,
Majoreque mulcta mulctat."
If there be any religion, any God, and that God be just, it shall be so; if thou believest the one, believe the other: Erit, erit, it shall be so..Nemesis comes after,
sero sed serio, stay but a little and thou shalt see God's just judgment overtake him.
10"1 Raro antecedentem scelestum  i "Yet with sure steps, though lame and slow,
Deseruit pede pcena claudo."   | Vengeance o'ertakes the trembling villain's speed."'Thou shalt perceive that verified of Samuel to Agag, 1 Sam. xv. 33.  " Thy sword
hath made many women childless, so shall thy mother be childless amongst other
women."    It shall be done to them  as they have done to others.  Conradinus, that
brave Suevian prince, came with a well-prepared army into the kingdom of Naples,
was taken prisoner by king Charles, and put to death in the flower of his youth; a
little after (ultionem Conradini mortis, Pandulphus Collinutius Hist. JNeap. lib. 5.
calls it), King Charles's own son, with two hundred nobles, was so taken prisoner,
and beheaded in like sort.  Not in this only, but in all other offences, quo quisque
peccat in eo punietur, " they shall be punished in the same kind, in the same part,
like nature, eye with or in the eye, head with or in the head, persecution with persecution, lust with effects of lust; let them march on with ensigns displayed, let
drums beat on, trumpets sound taratantarra, let them sack cities, take the spoil of
countries, murder infants, deflower virgins, destroy, burn, persecute, and tyrannise.
they shall be fully rewarded at last in the same measure, they and theirs, and that to
their desert.
12" Ad generum Cereris sine caede et sanguine pauci  "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," Thre. iii. 64, 65, 66. Only be thou patient: "vincit
qui patitur: and in the end thou shalt be crowned. Yea, but'tis a hard matter to
do this, flesh and blood may not abide it;'tis grave, grave! no (Chrysostom replies)
non est grave, 6 homo!'tis not so grievous, 144 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 princi00 Pro.  -  Contend not with a greater man, Pro. " He adjudicates judgment again, and punishes with a
aOccidere possunt.  s Non facile aut tutum in eum  still greater penalty."  10 Hor. 3. od. 2.  1 Wisd.
scribere qui potest proscribere.  4 Arcana tacere, xi. 6.  12 Juvenal.  1s Apud Christianos non qui
otium rectecollocare, injurianmposseferre,difficillimum. patitur, sed qui facit injuriam miser est. Leo ser.
S Psal. xlv.  6 Rom. xii.  a Psa. xiii. 12.  8 Nullus 14 Neque prtecepisset Deus si grave fiiisset; sed qua ra.tam severe inimicum suum ulcisci potest, quam Deus tione potero?- facile si ccelum suspexeris; et ejus pulsolet miserorum oppressores.  9 Arcturus in Plant. chritudine, et quod pollicetur Deus, &c., 




Mem. 7.]                  Remedies against Discontents.                       381
pium, in te recredit crimen quod d te fuit; peccasti, quiesce, as Ambrose expostulates
with Cain, lib. 3. de.ibel et Cain.'5Dionysius of Syracuse, in his exile, was made
to stand without door, patienter ferendum, fortasse nos tale quid fecimus, quum in
honore essemus, he wisely put it up, and laid the fault where it was, on his own
pride and scorn, which in his prosperity he had formerly showed others.'Tis
" Tully's axiom,ferre ea molestissime homnines non debent, quae 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; habet et musca splenem, etformicce sua bilis inest.  The least fly hath a spleen, and a little bee a sting.  17 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 eaglets 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: 8 I see now (saith he) there is no creature'so contemptible,
that will not be revenged.'Tis lex talionis, and the nature of all things so to do:
if thou wilt live quietly thysqlf,' do no wrong to others; if any be done thee, put
it up, with patience endure it, for 20 4 this is thankworthy," saith our apostle,' if any
man for conscience towards God endure grief, and suffer wrong undeserved; for what
praise-is it, if when ye be buffeted for you 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.   21"'Tis the nature of wicked men to
do injuries, as it is the property of all honest men patiently to bear them." Improbitas nullo fectitur obsequio.  The wolf in the 22 emblem  sucked the goat (so the
shepherd would have it), but he kept nevertheless a wolf's nature; 23a knave will
be a knave. Injury is on the other side a good man's footboy, hisfidus Jlchates,
and as a lackey follows him wheresoever he goes.   Besides, misera estfortuna quca
caret inimico, he is in a miserable estate that wants enemies:24 it is a thing not to
be avoided, and therefore with more patience to be endured. Cato Censorius, that
upright Cato of whom    Paterculus gives that honourable eulogium, bene fecit quod
aliter facere non potuit, was 25 fifty times indicted and accused by his fellow citizens,
and as 2aAmmianus well hath it, Quis erit innocens si clam vel palam accusasse suficiat? if it be sufficient to accuse a man openly or in private, who shall be free?  If
there were no other respect than that of Christianity, religion and the 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 calamities of contention: for as it is
with ordinary gamesters, the gains 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.
27 The more they contend, 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;28 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 lboth 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 cumfcenore, and twenty enemies for one. JNoli 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.
29 1 say the same of scoffs, slanders, contumelies, obloquies, defamations, detrac1 Valer. lib. 4. cap. 1.  16 Ep. Q. frat.  17 Came. missis non excandesces. Epictetus.  25 Plutarch.
rarius, emb. 75. cen. 2.  18 Pape, inquit: nullumn quinquagies Catoni dies dicta ab inimicis.  6 Lib. 18.
animal tam pusillum quod non cupiat ulcisci. 19 Quod 27 Hoc scio pro certo quod si cum stercore certo, vinco
tibi fieri non vis, alteri ne feceris.  201 Pet. ii. seu vincor, semper ego maculor.  28 Lib. 8. cap. 2.
21Siquidem malorum proprium est inferre damna, et 2 Obloquutus est, probrumque tibi intulit quispiam,
bonorum pedissequa est injuria.  22Alciat. emb. sive vera is dixerit, sive falsa, maximam tibi coronam
23 Naturam expellas furca licet usque recurret.  24By texueris si mansuete convitium tuleris. Chrys. in 6.
many indignities we come to dignities. Tibi subjicito cap. ad Rom. ser. 10.
que fiunt aliis, furtum convitia, &c. Et in iis in te ad



382                         Cure of Melancholy.             [Part. 2. Sec. 3
tions, pasquilling libels, and the like, which may tend any way to our disgrace:'tis
but opinion; if we could neglect, contemn, or with patience digest them, they would
reflect on them that offered them at first. A wise citizen, I know not whence, had
a scold to his wife: when she brawled, he played on his drum, and by that means
madded her more, because she saw that he would not be moved. Diogenes in a
crowd when one called him back, and told him how the boys laughed him to scorn,
Ego, inquit, non rideor, took no notice of it. Socrates was brought upon the stage
by Aristophanes, and misused to his face, but he laughed as if it concerned him not:
and as iElian relates of him, whatsoever good or bad accident or fortune befel him
going in or coming out, Socrates still kept the same countenance; even so should a
Christian do, as Hierom describes him, per infamiam et bonam famam grassari ad
immortalitatem, march on through good and bad reports to immortality,30 not to be
moved: for honesty is a sufficient reward, probitas sibi prcamium; and in.our times
the sole recompense to do well, is, to do well: but naughtiness will punish itself at
last, 3'Improbis ipsa nequitia supplicium. As the diverb is,
" Qui ben6 fecerunt, illi sua facta sequentur;  "They that do well, shall have reward at last:
Qui male fecerunt, facta sequentur eos:"  But they that ill, shall suffer for that's past."
Yea, but I am ashamed, disgraced, dishonoured, degraded, exploded: my notorious crimes and villanies 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 (lay
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 Helvetia, Calabria, Japan, or China, an inundation in IHolland, a great
plague in Constantinople, a fire at Prague, a dearth in Germany, such a man is made
a lord, a bishop, another hanged, deposed, pressed to death, for some murder, treason, rape, theft, oppression, all which we do hear at first with a kind of admiration,
detestation, consternation, but by and by they are buried in silence: thy father s
dead, thy brother robbed, wife runs mad, neighbour hath killed himself;'tis heavy,
ghastly, fearful news at first, in every man's mouth, table talk; but after a while
who speaks or thinks of it? It will be so with thee and thine offence, it will be
forgotten in an instant, be it theft, rape, sodomy, murder, incest, treason, &c., thou
art not the first offender, nor shalt not be the last, tis no wonder, every hour such
malefactors are called in question, nothing so common, Quocunque in populo, quocunque sub axe?32 Comfort thyself, thou art not the sole man. If he that were
guiltless himself should fling the first stone at thee, and he alone should accuse thee
that were faultless, how many executioners, how many accusers wouldst thou have?
If every man's sins were written in his forehead, and secret faults known, how many
thousands would parallel, if not exceed thine offence? It may be the judge that
gave sentence, the jury that condemned thee, the spectators that gazed on thee, deserved much more, and were far more guilty than thou thyself. But it is thine infelicity to be taken, to be made a public example of justice, to be a terror to the rest;
yet should every man have his desert, thou wouldest peradventure be a saint in comparison; vexat censura columbas, poor souls are punished; the great ones do twenty
thousand times worse, and are not so much as spoken of.
"3, Non rete accipitri tenditur neque milvio,  "The net's not laid for 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 credit by some noble exploit, as
Themistocles did, for he was a most debauched and vicious youth, sed juventce maculas preaclarisfactis delevit, but made the world amends by brave exploits; at last
0 Tullius epist. Dolabella, tu forti sis animo; et tua  s1 Boethius consol. lib. 4. pros. 3.  32 "Amongst peo
moderatio, constantia, eorum infamet injuriam. ple in every climate."  3 Ter. Phor.




Mem. 7.]                   Remedies against Discontents.                        383
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.  J'emo desperet meliora lapsus, a wicked liver may be reclaimed,
and prove an honest man; he that is odious in present, hissed out, an exile, may be
received again with all men's favours, and singular applause; so Tully was in Rome,
Alcibiades in Athens.  Let thy disgrace then be what it will, quod fit, infectum  non
potest esse, that which is past cannot be recalled; trouble not thyself, vex and grieve
thyself no more, be it obloquy, disgrace, &c. No better way, than to neglect, contemn, or seem not to regard it, to make no reckoning of it, Deesse robur arguit dicacitas: if thou be guiltless it concerns thee not:94 " Irrita vaniloque quid curas spicula lingue,
Latrantem curatne alta Diana canem?"
Doth the moon care for the barking of a dog? They detract, scoff and rail, saith
one, 35 and bark at me on every side, but I, like that Albanian dog sometimes given
to Alexander for a present, vindico me ab illis solo contemptu, I lie still and sleep,
vindicate myself by contempt alone.   36Expers terroris J.chilles armatus: as a tortoise in his shell, 37 virtute med me involvo, or an urchin round, nil moror ictus, 38 a
lizard in camomile, I decline their fury and am safe.
" Integritas virtusque suo munimine tuta,  "Virtue and integrity are their own fence,
Non patet adverse morsibus invidise:"  Care not for envy or what comes from thence."
Let them rail then, scoff, and slander, sapiens contumelid non aficitur, a wise man,
Seneca thinks, is not moved, because he knows, contra Sycophantce morsum non est
remedium, there is no remedy for it: kings and princes, wise, grave, prudent, holy,
good men, divine, are all so served alike. 39 0 Jane a tergo quem nulla ciconia pinsit,
Antevorta and Postvorta, Jupiter's guardians, may not help in this case, they cannot
protect; Moses had a Dathan, a Corath, David a Shimei, God himself is blasphemed:
nondum felix es si te nondum turba deridet.     It is an ordinary thing so to be misused.  40Regium est cum benefaceris male audire, the chiefest men and most understanding are so vilified; let him take his 4 course. And as that lusty courser in
AEsop, that contemned the poor ass, came by and by after with his bowels burst, a
pack on his back, and was derided of the same ass: contemnentur ab iis quos ipsi
priis contempsere, et irridebuntur ab iis quos ipsi priis irrisere, they shall be contemned and laughed to scorn of those whom they have formerly derided. Let them
contemn, defame, or undervalue, insult, oppress, scoff, slander, abuse, wrong, curse
and swear, feign and lie, do thou comfort thyself with a good conscience, in sinu
gaudeas, when they have all done, 42 a good conscience is a continual feast,"1 innocency will vindicate itself: and which the poet gave out of Hercules, diis fruitur
iratis, enjoy thyself, though all the world be set against thee, contemn and say with
him, Elogium mihi prreforibus, my posy is, " not to be moved, that 3 my palladium,
my breast-plate, 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 instructions, without all question he shall much ease and benefit himself.
In fine, if princes would do justice, judges be upright, clergymen truly devout, and
so live as they teach, if great men would not be so insolent, if soldiers would quietly
defend us, the poor would be patient, rich men would be liberal and humble, citizens
honest, magistrates meek, superiors would give good example, subjects peaceable,
young men would stand in awe: if parents would be kind to their children, and
they again obedient to their parents, brethren agree amongst themselves, enemies be
reconciled, servants trusty to their masters, virgins chaste, wives modest, husbands
would be loving 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 pait so irreconcilable as we are, perverse, proud, insolent) factious, and
s4Camerar. emb. 61. cent. 3. "Why should you re. insipientis sermone pendere? Tullius 2. de finibus.
gard the harmless shafts of a vain-speaking tongue- 42Tua te conscientia salvare, in cubiculum ingredere,
does the exalted Diana care for the barking of a dog?" ubi secure requiescas. Minuit se quodammodo proba
36Lipsius elect. lib. 3. ult. Latrant me jaceo, ac taceo, bonitas conscientiae secretum, Boethius, 1. 1. pros. 4.
&c.  36Catullus.  37The symbol of I. Kevenheder, 43 Ringantur licet et maledicant; Palladium illud peca Carinthian baron, saith Sambucus.  38 The symbol tori oppono, non moveri: consisto modestiae veluti sudi
of Gonzaga, Duke of Mantua.     s9 Pers. sat. 1. innitens, excipio et frango stultissimum impetum livo40Magni an.imi est injurias despicere, Seneca de ira, ris. Putean. lib. 2. epist. 58.
cap. 31.   4 Quid turpius quam sapientis vitam ex




384                            Cure of Melancholy.               [Part. 2. Sec. 3.
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, everything that is said or done, and thereupon
heap unto themselves a great deal of trouble, and disquietness to others, smatterers
in other men's matters, tale-bearers, whisperers, liars, they cannot speak in season,
or hold their tongues when they should, 44Et suam partem itidem tacere, cum aliena
est oratwl: they will speak more than comes to their shares, in all companies, and
by those bad courses accumulate much evil to their own souls (qui contendit, sibi
conviciumfacit), their life is a perpetual brawl, they snarl like so many dogs, with
their wives, children, servants, neighbours, and all the rest of their friends, they can
agree with nobody. But to such as are judicious, meek, submissive, and quiet, these
matters are easily remedied: they will forbear upon all such occasions, neglect, contemn, or take no notice of them, dissemble, or wisely turn it off. If it be a natural
impediment, as a red nose, squint eyes, crooked legs, or any such imperfection, infirmity, disgrace, reproach, the best way is to speak of it first thyself,45 and so thou
shalt surely take away all occasions from others to jest at, or contemn, that they
may perceive thee to be careless of it. Vatinius was wont to scoff at his own deformed feet, to prevent his enemies) obloquies and sarcasms in that kind; or else by
prevention, as Cotys, king of Thrace, that brake a company of fine glasses presented
to him, with his own hands, lest he should be overmuch moved when they were
broken by chance. And sometimes again, so that it be discreetly and moderately
done, it shall not be amiss to make resistance, to take down such a saucy companion,
no better means to vindicate himself to purchase final peace: for he that suffers himself to be ridden, or through pusillanimity or sottishness will let every man baffle
him, shall be a common laughing stock to flout at. As a cur that goes through a
village, if he clap his tail between his legs, and run away, every cur will insult over
him: but if he bristle up himself, and stand to it, give but a counter-snarl, there's
not a dog dares meddle with him: much is in a manls 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, &c., and many good remedies
to mitigate and oppose them, many divine precepts to counterpoise our hearts, special
antidotes both in Scriptures and human authors, which, whoso will observe, shall
purchase much ease and quietness unto himself: I will point out a few. Those
prophetical, apostolical admonitions are well known to all; what Solomon, Siracides,
our Saviour Christ himself hath said tending to this purpose, as " fear God: obey
the prince: be sober and watch: pray continually::be angry but sin not: remember
thy last: fashion not yourselves to this world, &c., apply yourselves to the times:
strive not with a mighty man: recompense good for evil, let nothing be done through
contention or vain-glory, but with meekness of mind, every man esteeming of others
better than himself: love one another;" or that epitome of the law and the prophets,
which our Saviour inculcates, " love God above all, thy neighbour as thyself:" and
" whatsoever you would that men should do unto you, so do unto them,"' which
Alexander Severus writ in letters of gold, and used as a motto,46 Hierom commends
to Celantia as an excellent way, amongst so many enticements and worldly provocations, to rectify her life. Out of human authors take these few cautions, 41 know
thyself. 4 Be contented with thy lot. 49Trust not wealth, beauty, nor parasites,
they will bring thee to destruction. 50Have peace with all men, war with vice.
5tBe not idle. 52Look before you leap. 53Beware of Had I wist. 5Honour thy
parents, speak well of friends. Be temperate in four things, lingua, locis, oculis, et
poculis. Watch thine eye. 55Moderate thine expenses. Hear much, speak little.
44Mil. glor. Act. 3. Plautus.  46 Bion said his 51 Demon te nunquam otiosum inveniat. Hieron.
father was a rogue, his mother a whore, to prevent ob- 2 Diu deliberandum quod statuendum est semel. 5 In.
loquy, and to show that nought belonged to him but sipientis est dicere non putaram.  54 Ames parentem,
goods of the mind.  46Lib. 2. ep. 25.  47Nosce teip. si equum, aliter feras; praestes parentibus pietatem,
sum.  48 Contentus abi.  49 Ne fidas opibus, neque amicis dilectionem. 65Comprime linguam. Quid de
parasitis, trahunt in praecipitium.  50 Pace cum honi- quoque viro et cui dicas sape caveto. Libentius audias
nibus habe, bellum cum vitiis. Otho. 2. imperat. symb. quam loquaris; vive ut vivas,




Mem. 7.]                    Remedies against Discontents.                            385
6sustine et abstine.   If thou seest ought amiss in another, mend it in thyself. Keep
thine own counsel, reveal not thy secrets, be silent in thine intentions.     57 Give not
ear to tale-tellers, babblers, be not scurrilous in conversation: 5jest without bitterness: give no man cause of offence: set thine house in order:59 take heed of suretyship.  60Fide et diffide, as a fox on the ice, take heed whom you trust.     6Live not
beyond thy means.     62 Give cheerfully.  Pay thy dues willingly.    Be not a slave to
thy money; 63 omit not occasion, embrace opportunity, lose no time.          Be humble
to thy superiors, respective to thine equals, affable to all, 64 but not familiar.  Flatter
no man.     5Lie not, dissemble not.   Keep thy word and promise, be constant in a
good resolution.   Speak truth.    Be not opiniative, maintain no factions.      Lay no
wagers, make no comparisons.      66Find no faults, meddle not with other men's matters. Admire not thyself. 7Be not proud or popular. Insult not. Fortunamn reverentur habe.   6S Fear not that which cannot be avoided. 69 Grieve not for that which
cannot be recalled.   70 Undervalue not thyself. 71 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.      72 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.   73Be not a neuter in a faction; moderate thy
passions.   74Think no place without a witness.       75Admonish thy friend in secret,
commend him in public. Keep good company. 76Love others to be beloved thyself. Jrna tanquam osurus..Amicus tardofias.      Provide for a tempest. Joli irritare
crabrones.   Do not prostitute thy soul for gain. Make not a fool of thyself to make
others merry. Marry not an old crony or a fool for money. Be not over solicitous
or curious.   Seek that which may be found.      Seem not greater than thou art. Take
thy pleasure soberly.    Ocymum    ne terito.  77Live merrily as thou canst.     78 Take
heed by other men's examples.      Go as thou wouldst be met, sit as thou wouldst be
found, 79yield to the time, follow the stream.     Wilt thou live free from    fears and
cares?  s0Live innocently, keep thyself upright, thou needest no other keeper, &c."'
Look for more in Isocrates, Seneca, Plutasch, Epictetus, &c., and for defect, consult
with cheese-trenchers and painted cloths.
MEMB. VII.
against MJelancholy itself.
EvERY man,9 saith 8 Seneca, "thinks his own burthen the heaviest,' and a
melancholy man above all others complains most; weariness of life, abhorring all
company amd light, fear, sorrow, suspicion, anguish of mind, bashfulness, and those
other dread symptoms of body and mind, must needs aggravate this misery; yet
compared to other maladies, they are not so heinous as they be taken. For first
this disease is either in habit or disposition, curable or incurable.    If new  and in
disposition,'tis commonly pleasant, and it may be helped. If inveterate, or a habit,
yet they have lucida intervalla, sometimes well, and sometimes ill; or if more continuate, as the 82 Vejentes were to the Romans,'tis hostis magis assiduus qudm gravis,
a more durable enemy than dangerous: and amongst many inconveniences, some
comforts are annexed to it.   First it is not catching, and as Erasmus comforted himself, when he was grievously sick of the stone, though it was most troublesome, and
an intolerable pain to him, yet it was no whit offensive to others, not loathsome to
E5pictetus: optime feceris si ea filgeris qum in alio tibi fueris.  7 Neminem esto laudes vel accuses.;eprehendis. Nemini dixeris quie nolis efferri.  in Fuge 7 Nullius hospitis grata est iora longa.  73 Solonis
susurrones. Percontatorem fugito, &c.  6 Sint lex apud. Aristotelern Gellius lib. 2. cap. 12. 4N ulluni
iales sine vilitate. Sen.  69Sponde, presto noxa. locum putes sine teste, semper adesse Deun cogita.
6 Camerar. emb. 55. cent. 2. cave cui credas, vel nemini 75Secret5 amicos admone, lauda palam.  76 Ut
fidas Epicarmus.  6 Tecum habita.   6 Bis dat ameris anmabilis esto. Eros et anteros gemelliVeneris,
qui cito dat.  63 Post est occasio calva.  64 Ni- amatio et redainatio. Plat.  77 Dum fata sinunt
mia familiaritas parit contemptum.  c6Mendaciaum  vivite lheti, Seneca.  78Id apprime in vita utile, ex
servile vitium.   66 Arcanum neque inscrutaberis aliis observare sibi quod ex usu siet. Ter.  79 Dum
uklius unquam, commissumque teges, Hor. lib. 1, ep. 19. furor in cursu currenti cede furori. Cretizandum crin
Nec tua audabis studia aut aliena reprendes. Hor. ep. Crete,. Temporibus servi, nee contra flamina flato.,
lib. 18.  67 Ne te quoesiveris extra.  68 Stultumn eoNulla certiorcustodia innocentiai: inexpugnabile.mu.
est tirnere, quod vitari non potest.  69 De re arnissa nimentum nmunimento non egere.  8 Unlicuique
irreparabili ne doleas.  70 Tant eris aliis quanti suum onus intolerabile videtur.  2 Livius.
49                                 2H




386                          Cure of Melancholy.               [Part. 2. Sec. 3.
the spectators, ghastly, fulsome, terrible, as plagues, apoplexies, leprosies, wounds,
sores, tetters, pox, pestilent agues are, which either admit of no company, terrify or
offend those that are present. In this malady, that which is, is wholly to themselves: and those symptoms not so dreadful, if they be compared to the opposite
extremes. They are most part bashful, suspicious, solitary, &c., therefore no such
ambitious, impudent intruders as some are, no sharkers, no conycatchers, no
prowlers, no smell-feasts, praters, panders, parasites, bawds, drunkards, whoremasters; necessity and defect compel them to be honest; as Mitio told Demea in the
3 comedy,'"Hec si neque ego neque tu fecimus,
Non sinit egestas facere nos."
" If we be honest'twas poverty made us so:" if we melancholy men be not as bad
as he that is worst,'tis our dame melancholy kept us so: JNon deerat voluntas sed
facultas. 84
Besides they are freed in this from many other infirmities, solitariness makes them
more apt to contemplate, suspicion wary, which is a necessary humour in these
times, 85JIam pol qui maxime cavet, is scepe cautor captus est, " he that takes most
heed, is often circumvented, 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,imost part doting, or
quite mad, insensible of any wrongs, ridiculous to others, but most happy and secure
to themselves. Dotage is a state which many much magnify and commend: so is
simplicity, and folly, as he said, 8hic furor 6 superi, sit mihi perpetuus.  Some think
fools and dizzards live the merriest lives, as Ajax in Sophocles, Jihil scire vita
jucundissimac  " tis the pleasantest life to know nothing;" iners malorum remedium
ignorantia " ignorance is a downright remedy of evils."  These curious arts and
laborious sciences, Galen's, Tully's, Aristotle's, Justinian's, do but trouble the world
some think; we might live better with that illiterate Virginian simplicity, and gross
ignorance; entire idiots do best, they are not macerated with cares, tormented with
fears, and anxiety, as other wise men are: for as 87 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 88 countries, as amongst the
Turks, honoured for saints, and abundantly maintained out of the common stock.89
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, quidm
sapere et ringi, to be wise and still vexed; better to be miserable than happy: of
two extremes it is the best.
SECT. IV. MEMB. I.
SUB SECT. I.- Of Physic which cureth with Medicines.
AFTER a long and tedious discourse of these six non-natural things and their
several rectifications, all which are comprehended in diet, I am come now at last to
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 unnecessary, unprofitable to this or any other disease, because
those countries which use it least, live longest, and are best in health, as o9 Hector
B'oethius 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
8 63 Ter. scen. 2. Adelphus.  s4 "'Twas not the will  dires.  88 Busbequius. Sands. lib. 1. fol. 89.  89 Quis'but the way that was wanting."  85Plautus. hodie beatior,quamcui licet stultuni esse, et eorundam
6e Petronius Catul.  87 Parmeno Celestine, At. 8.  immunitatibus frui. Sat. Menip.  90 Lib. Hist..; stultitia dolor esset, in nulla non domo ejulatus au



Mem. 1.]                         Medicinal Physic.                             387
itinerary of the inhabitants of the Forest of Arden, 9" they are very painful, longlived, sound,"7 &c.  92Martianus 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, insomuch, 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,
93 " 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 94physic amongst
us, and but little at this day, except it be for a few nice idle citizens, surfeiting courtiers, and stall-fed gentlemen lubbers. The country people use kitchen physic, and
common experience tells us, that they live freest from all manner of infirmities, that
make least use of apothecaries' physic. Many are overthrown by preposterous use of it,
and thereby get their bane, that might otherwise have escaped: 95some think physicians
kill as many as they save, and who can tell, "6Quot Themison cegros autumno occiderit uno?2'" How many murders they make in a year," quibus impune licet hLominem occidere, 4 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, 97 every disease is either curable or incurable,
a man recovers of it or is killed by it; both ways physic is to be rejected.  If it be
deadly, it cannot be cured; if it may be helped, it requires no physician, nature will
expel it of itself."  Plato made it a great sign of an intemperate and corrupt commonwealth, 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 98Pet. And. Canonherius a patrician of Rome and a great doctor himself, 4 one of their own tribe," proves by sixteen
arguments, because it is mercenary as now used, base, and as fiddlers play for a reward.   Juridicis, medicisfisco fas vivere rapto,'tis a corrupt trade, no science, art,
no profession; the beginning, practice, and progress of it, all is naught, full of imposture, uncertainty, and doth generally more harm than good. The devil himself
was the first inventor of it: Inventum  est medicina meum, said Apollo, and what
was Apollo, but the devil? The Greeks first made an art of it, and they were all
deluded by Apollo's sons, priests, oracles. If we may believe Varro, Pliny, Columella, most of their best medicines were derived from his oracles..Esculapius 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 commentator Galen, whom
Scaliger calls Fimbriam Hippocratis; but as 9 Cardan censures 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, I0 and good opinion they
91 Parvo viventes laboriosi, longaevi, suo contenti, ad impunitas summa. Plinius.  6 Juven.  97 Omnis
centurn annos vivunt.  92Lib. 6. de Nup. Philol. morbus lethalis aut curabilis, in vitam definit ant in
Ultra humanarn fragilitatem prolixi, ut immature pe- mortem. Utroque igitur modo medicina inutilis; si
reat qui centenarius moriatur, &c.  93Victus eorum lethalis, curari non potest; si curabilis, non requirit
caseo et lacte consistit, potus aqua et serum; pisces medicum: natura expellet.  s9In interpretationes
loco panis habent; ita multos annos seepe 250 absque politico-morales in 7 Aphorism. Hippoc. libros. 99 Premedico et medicina vivunt.  94Lib. de 4. complex. fat. de contrad. med.  100 Opinio facit medicos: a fair
95 Per mortes agunt experimenta et animas nostras ne- gown, a velvet cap, the name of a doctor is all in all.
gotiantur; et quod allis exitiale hominem occideste i




388                            Cure of Melancholy.                   [Part. 2. Sec. 4.
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,
mountebanks, empirics, disagreeing of sectaries, (which are as many almost as there
be diseases) envy, covetousness, and the like, they do much harm amongst us. They
are so different in their consultations, prescriptions, mistaking many times the parties' constitution, disease, and causes of it, they give quite contrary physic; 2 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 d 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 3 Cardan) admit of cozening, physic, amongst the
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 still cross him in all his precepts. If he prescribed hot medicines
they would prescribe cold, miscentes pro calidis frigida, profrigidis humida, pro
purgantibus astringentia, binders for purgatives, omnia perturbabant.   If the party
miscarried, Curtium danmabant, Curtius killed him, that disagreed from them: if he
recovered, then 4they cured him themselves.     Much emulation, imposture, malice,
there is amongst them: if they be honest and mean well, yet a knave apothecary
that administers the physic, and makes the medicine, may do infinite harm, by his
old obsolete doses, adulterine drugs, bad mixtures, quid pro quo, 4c. See Fuchsius
lib. 1. sect. 1. cap. 8.  Cordus' Dispensatory, and Brassivola's Examen simpl. ec.
But it is their ignorance that doth more harm than rashness, 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' hangman, 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?
s " Chirurgicus medico quo differt? scilicet isto,
Enecat hic succis, enecat ille manu:
Carnifice hoc ambo tantum differre Videntur,
Tardiis hi faciunt, quod facit ille cito."
But I return to their skill; many diseases they cannot cure at all, as apoplexy,
epilepsy, stone, strangury, gout, Tollere nodosam nescit medicina Podagram; 6 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 7 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 8 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 iEgyptians: Strabo, Sardus, and Aubanus Bohemus of many other nations.      And those that prescribed physic, amongst
them, did not so arrogantly take upon them to cure all diseases, as our professors
do, but some one, some another, as their skill and experience did serve; " One
cured the eyes, a second the teeth, a third the head, another the lower parts," &c.,
not for gain, but in charity, to do good, they made neither art, profession, nor trade
Morbus alias pro alio curatur; aliud remedium pro' Lib. 3. Crat. ep. Winceslao Raphamno. Ausim dicere,
alio.      aContrarias proferunt sententias. Card. tot puisuum differentias, qut describuntur a Galeno,
3 Lib. 3. de sap. Omnes artes fraudem admittunt, sola nec a quoquam intelligi, nee observari posse,  SLib.
inedicina sponte earn accersit.  4Omnis agrotus, 28. cap. 7. syntax. art. mirab. Malleml ego expertis
propria culpa pe'it, sed nemo nisi medici beneficio resti- credere soltin, quam mere ratiocinantibus: neque
tuitur. Agrippa.  5a How does the surgeon differ satis laudare possum institutum Babylonicum, &e.
from the doctor? In this respect: one kills by drugs, s Herod. Euterpe de Egyptiis. Apid eos singulorun
the other by the hand; both only differ from the hang- norborum sunt singuli medici; alius curat oculos, alima
man in this way, they do slowly what he does in an in- dentes, alius caput, partes occuicas aliuS.
slant."  6" Medicine cannot cure tHe knotty gout."




Mem. 1. Subs. 2.]               Medicinal Physic.                            389
of it, which in other places was accustomed: and therefore Cambyses in'0 Xenophon
told Cyrus, that to his thinking, physicians " were like tailors and cobblers, the one
mended our sick bodies, as the other did our clothes."  But I will urge these cavilling and contumelious arguments no farther, lest some physician should mistake me,
and deny me physic when I am sick: for my part, I am well persuaded of physic:
I can distinguish the abuse from the use, in this and many other arts and sciences:' liud vinum, aliud ebrietas, wine and drunkenness are two distinct things.     I
acknowledge it a most noble and divine science, in so much that Apollo, vEsculapius,
and the first founders of it, meritb pro diis habiti, were worthily counted gods by succeeeding ages, for the excellency of their invention. And whereas Apollo at Delos,
Venus at Cyprus, Diana at Ephesus, and those other gods were confined and adored
alone in some peculiar places: XEsculapius and his temple and altars everywhere, in
Corinth, Lacedaemon, Athens, Thebes, Epidaurus, &c. Pausanius records, for the
latitude of his art, diety, worth, and necessity. With all virtuous and wise men
therefore I honour the name and calling, as I am enjoined " to honour the physician
for necessity's sake. The knowledge of the physician lifteth up his head, and in
the sight of great men he shall be admired. The Lord hath created medicines of the
earth, and he that is wise will not abhor them," Eccles. lviii 1. But of this noble
subject, how many panegyrics are worthily written? For my part, as Sallust said
of Carthage, prcestat 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, upon good
occasion, when the former of diet will not take place. And Itis no other which I
say, than that which Arnoldus prescribes in his 8. Aphoris. 12 A discreet and goodly
physician doth first endeavour to expel a disease by medicinal diet, than by pure
medicine:" and in his ninth, 136 he that may be cured by diet, must not-meddle
with physic." So in 11. Aphoris.'4 " A modest and wise physician will never hasten
to use medicines, but upon urgent necessity, and that sparingly too:" because (as
he adds in his 13. Aphoris.) 5 " 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. 16 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  Celsus and others observe,
or ill digestion, and bad juice through all the parts of it. Galen himself confesseth,'18 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 unseasonably 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 pharmacopceia, every physician, herbalist, &c., single out some of the chiefest.
SUBSECT. II.-Simples proper to Melancholy, against Exotic Simples.
MEDICINES properly applied to melancholy, are either simple or compound.
Simples are alterative or purgative.  Alteratives are such as correct, strengthen
nature, alter, any way hinder or resist the disease; and they be herbs, stones, minerals, &c. all proper to this humour. For as there be diverse distinct infirmities
continually vexing us,
9 "L NOato0 P a6A3PW7rO1t E ~P[0p?7'   M vvce,T r  "Diseases steal both day and night on men,
AV/T6aTrot 0rot7jt (flKa r SK2 7rolTl oqPovcaLa   For Jupiter hath taken voice from them:"'tyi,  iE7rt (pjwvv`fEiAero PtlriE a ZeViSSo there be several remedies, as 20he saith, "each disease a medicine, for every
loCyrip. lib. 1. Velut vestium fractarum resarcina- tute, deflebit in senectute.  16Hildish. spic. 2. de
tores, &c.  1 Chrys. hem.  12Prudens et plus mel. fol. 276. Nulla est firme medicina purgans, que
medicus, morbum ante expellere satagit, cibis medici- non aliquam de viribus et partibuscorporis deproedatur.
nalibus, quam  puris medicinis.  l3Cuicunque potest  17Lib. 1. et Bart. lib. 8. cap. 12.  8SDe vict. acut.
per alimenta restitui sanitas, frugiendus est penitus Onne purgans medicamentum, corpori potrgato con.
usus medicamentorum.  14 Modestls et sapiens medi. trarium, &c. succos et spiritus abducit, substantiam
cus, nunquam properabit ad pharmaciam, nisi cogente corporis aufert.  19 Hesiod. op.  20 Heurnius praf.
necessitate.  aQuicunqtue pharmacatur in juven- pra. med. LQuot morborum sunt idea, tot remnediorum2 H2




390                            Cure of.Melancholy.                [Part. 2. Sect. 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 21 one discourseth, 4 wormwood grows
sparingly in Italy, because most part there they be misaffected with hot diseases:
but henbane, poppy, and such cold herbs: with us in Germany and Poland, great
store of it in every waste."  Baracellus Horto geniali, and Baptista Porta PhysiognomiceT, 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, 22 "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 /Egypt, rhubarb from Barbary, aloes from     Socotra; turbith,
agaric, mirabolaries, hermodactils, from the East Indies, tobacco from the west, and
some as far as China, hellebore from the Anticyrae, or that of Austria which bears
the purple flower, which Mathiolus so much approves, and so of the rest.     In the
kingdom of Valencia, in Spain, 23Maginus commends two mountains, Mariola and
Renagolosa, famous for simples;2 Leander Albertus, 2 Baldus a mountain near the
Lake Benacus 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 MIontpelier in France; Prosper Altinus prefers Egyptian simples, Garcias ab Horta Indian
before the rest, another those of Italy, Crete, &c. Many times they are over-curious
in this kind, whom Fuchsius taxeth, Instit. 1. 1. sec. 1. cap. 1. 26, that think they
do nothing, except they rake all over India, Arabia, AEthiopia 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 prodigious, sumptuous, far-fetched, rare, conjectural medicines:" without all question 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 constitututions. But so'tis for the most part, as Pliny writes to Gallus, 27" 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 neglecting that which is under our eyes."
Opium in Turkey doth scarce offend, with us in a small quantity it stupifies; cicuta
or henlock is a strong poison in Greece, but with us it hath no such violent effects:
I conclude with I. Voschius, who as he much inveighs against those exotic medicines, so he promiseth by our European, a full cure and absolute of all diseases; a
capite ad calcem, nostree regionis herbe nostris corporibus magis conducunt, 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
28 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 sufficiency of English
medicines, to the cure of all manner of diseases.  If our simples be not altogether
of such force, or so apposite, it may be, if like industry were used, those far fetched
drugs would prosper as well with us, as in those countries whence now we have
them, as well as cherries, artichokes, tobacco, and many such. There have been
diverse worthy physicians, which have tried excellent conclusions in this kind, and
many diligent, painful apothecaries, as Gesner, Besler, Gerard, &c., but amongst the
rest those famous public gardens of Padua in Italy, Nuremburg in Germany, Leyden
genera variis potentiis decorata.  2lPenottusdenar. cerus Itiner. Gallia.  2 Baldus mons prope Benacum
med. Qutecunque regio producit simplicia, pro inorbis herhilegis maxime notus.  26 ui se nihil effecisse
regionis; crescit raro absynthium in Italia, quod ibi arbitrantur, nisi Indiam, YEthiopianl, Arabiam, et ultra
plerumque morbi calidi, sed cicuta, papaver, et herbi Garqmantas a tribus mundi parti-bus exquisita remedia
frigida; apud nos Germanos et Polonos ubique provenit corradunt. Tutius stepe medetur rustica anus una, &c.
absynthium.  22 Quum in villam venit, consideravit 27 Ep. lib.'8. Proximorum incuriosi longinqua sectamur,
quae ibi crescebant medicamenta, simplicia frequentiora, et ad ea cognoscenda iter ingredi et mare transmuittere
et iis plerunque usus distillatis, et aliter, alimbacum solemus; at qum sub oculis posita negligimus. 23 Exideo argenteum circumferens.  23 Herbie medicis utiles otica rejecit, domesticis solurn nos contentos esse vo.
omnium in Apulia feracissimae.  24Geog. ad quos luit. Melch. Adamus vit. ejus.
magnus herbariorum numerus undique confluit. Sin



Mem. 1. Subs. 3.]               Medicinal Physic.                             391
in Holland, Montpelier in France, (and our's in Oxford now infieri, at the cost and
charges of the Right Honourable the Lord Danvers Earl of Danby) 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 29 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.-.llteratives, Herbs, other Vegetables, cSc.
AMONGST these 800 simples, which Galeottus reckons up, lib. 3. de promisc. doctor. cap. 3, and many exquisite herbalists have written of, these few following alone
I find appropriated to this humour: of which some be alteratives; 30 " which by a
secret force," saith Renodaeus, "and special quality expel future diseases, perfectly
cure those which are, and many such incurable effects."  This is as well observed
in other plants, stones, minerals, and creatures, as in herbs, in other maladies as in
this. How many things are related of a man's skull? What several virtues of
corns in a horse-leg, 3' of a wolf s liver, &c. Of 32 diverse excrements of beasts, all
good against several diseases? What extraordinary virtues are ascribed unto plants?
0Satyrium et eruca penem erigunt, vitex et nymphea semen extinguunt 34 some 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 admired, that such and such plants should have a peculiar virtue to such particular
parts, 3 as to the head aniseeds, foalfoot, betony, calamint, eye-bright, lavender, bays,
roses, rue, sage, marjoram, peony, &c. For the lungs calamint, liquorice, ennula
campana, hyssop, horehound, water germander, &c. For the heart, borage, bugloss,
saffron, balm, basil, rosemary, violet, roses, &c. For the stomach, wormwood, mints,
betony, balm, centaury, sorrel, parslan.  For the liver, darthspine or camaepitis, germander, agrimony, fennel, endive, succory, liverwort, barberries. For the spleen,
maiden-hair, finger-fern, dodder of thyme, hop, the rind of ash, betony. For the
kidneys, grumel, parsley, saxifrage, plaintain, mallow.  For the womb, mugwort,
pennyroyal, fetherfew, savine, &c. For the joints, camomile, St. John's wort, organ,
rue, cowslips, centaury the less, &c. And so to peculiar diseases. To this of melancholy you shall find a catalogue of herbs proper, and that in every part. See
more in Wecker, Renodeus, Heurnius lib. 2. cap. 19. &c.    I will briefly speak of
them, as first of alteratives, which Galen, in his third book of diseased parts, prefers
before diminutives, and Trallianus brags, that he hath done more cures on melancholy men 36 by moistening, than by purging of them.
Borage.] In this catalogue, borage and bugloss may challenge the chiefest place,
whether in substance, juice, roots, seeds, flowers, leaves, decoctions, distilled waters,
extracts, oils, &c., for such kind of herbs be diversely varied.  Bugloss is hot and
moist, and therefore worthily reckoned up amongst those herbs which expel melancholy, and 7exhilarate the heart, Galen, lib. 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 38 wine, in conserves, syrups, &c.  It is an excellent cordial, and against
this malady most frequently prescribed; a herb indeed of such sovereignty, that as
Diodorus, lib. 7. bibl. Plinius, lib. 25. cap. 2. et lib. 21. cap. 22. Plutarch, sympos.
lib. 1. cap. 1. Dioscorides, lib. 5. cap. 40.  Caelius, lib. 19. c. 3. suppose it was
that famous Nepenthes of 39 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."
29 Instit. 1.1. cap. 8. sec. 1. ad exquisitam curandi fretum educit.  35 Wecker. Vide Oswaldum Crollium,
rationem, quorum cognitio imprimis lecessaria est. lib. de internis rerum signaturis, de herhis particalari90Quae crec vi ac specifica qualitate morbos fiituros bus parti cuique convenientibus.  36 Idem Laurenarcent. lib. 1. cap. 10. Instit. Phar.  21 Galen. lib.  tius, c. 9.  37 Dicor horago gaudia semper ago.
epar lupi epaticos curat.  32 Stercus pecoris ad Epi- 38 Vino infusamn hilaritatem facit. 39 Odyss. A.
lepsiam, &c.  33 Priestpintle, rocket.  3 Sabia




392                              Cure of Melancholy.                  [Part. 2. Sec. 4.
"Qui semel id patera mistum Nepenthes Taccho
Hauserit, hic lachrymam, non si suavissima proles,
Si germanus ei charus, 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.
Balm.] Melissa balm hath an admirable virtue to alter melancholy, be it steeped
in our ordinary drink, extracted, or otherwise taken.   Cardan, lib. 8. much admires
this herb. It heats and dries, saith 40 Heurnius, in the second degree, with a wonderful virtue comforts the heart, and purgeth all melancholy vapours from the spirits,
Matthiol. in lib. 3. cap. 10. in Dioscoridem.  Besides they ascribe other virtues to it,
41 4 as to help concoction, to cleanse the brain, expel all careful thoughts, and anxious
imaginations:" the same words in effect are in Avicenna, Pliny, 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.
Mathiolus, in his fifth book of Medicinal Epistles, reckons up scorzonera, 42, not
against poison only, falling sickness, and such as are vertiginous, but to this malady;
the root of it taken by itself expels sorrow, causeth mirth and lightness of heart."
Antonius Musa, that renowned physician to Caesar Augustus, in his book which
he writ of the virtues of betony, cap. 6. wonderfully commends that herb, aninas
hominum et corpora custodit, securas 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. simp. med.    Dioscorides, lib. 4. cap. 1. t'c.
Marigold is much approved against melancholy, and often used therefore in our
ordinary broth, as good against this and many other diseases.
Hop.] Lupulus, hop, is a sovereign remedy; Fuchsius, cap. 58. Plant. hist. much
extols it; 43"4 it purgeth 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
rarities 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 prescribed
(as I shall after show), especially in hypochondriac melancholy, daily to be used,
sod in whey: and as Ruffus Ephesias, 44Areteus relate, by breaking wind, helping
concoction, many melancholy men have been cured with the frequent use of them
alone.
And because the spleen and blood are often misaffected in melancholy, I may not
omit endive, succory, dandelion, fumitory, &c., which cleanse the blood, Scolopendria, cuscuta, ceterache, mugwort, liverwort, ash, tamarisk, genist, maidenhair, &c.,
which must help and ease the spleen.
To these 1 may add roses, violets, capers, featherfew, scordium, staechas, rosemary,
ros solis, saffron, ochyme, sweet apples, wine, tobacco, sanders, &c. That Peruvian
chaniico, monstrosd facultate, $dc., Linshcosteus Datura; and to such as are cold, the
45decoction of guiacum, China sarsaparilla, sassafras, the flowers of carduus benedictus, which I find much used by Montanus in his Consultations, Julius Alexandrinus, Lelius, Egubinus, and others. 46 Bernardus Penottus prefers his herba solis, or
Dutch sindaw, before all the rest in this disease, "and will admit of no herb upon
the earth to be comparable to it."  It excels Homer's moly, cures this, falling sickness, and almost all other infirmities. The same Penottus speaks of an excellent
baln out of Aponensis, which, taken to the quantity of three drops in a cup of wine,
47 " will cause a sudden alteration, drive away dumps, and cheer up the heart."  Ant.
Guianerius, in his Antidotary, hath many such.     48Jacobus de Dondis the aggregator, repeats ambergrease, nutmegs, and allspice amongst the rest.   But that cannot
be general.  Amber and spice will make a hot brain mad, good for cold and moist.
40 Lib. 2. cap. 2. prax. med. mira vi letitiam prsebet et cap. 5. Laiet. occit. Indise descrip. lib. 10. cap. 2.
cor confirmat, vapores melancholicos purgat a spiriti-  45 Heurnius, I. 2. consil. 185. Scoltzii consil.77.  46'ruef.
bus.   41 Proprium est ejus anirtum hilarem reddere, denar. med. Omnes capitis dolores etphantasmala tolconcoctionemn juvare, cerebri obstructiones resecare, lit; scias nullam herbanm in terris huic comparandarn
sollicitudines fugare, sollicitas imaginationes tollere. viribus et bonitate nasci.  47 Optimum nredicamenScorzonera.    2 Non solun ad viperarum morsus, turn in celeri cordis confortatione, et ad omnesqui triscomitiales, vertiginosos; sed per se accommodata radix tantur, &c.  48 Rondoletius. Elenum quod vim
tristitiarni discutit, hilaritatemque conciliat. 43 Bilem habet miram ad hilaritatem et multi pro secreto habent.
utramque detrahit, sanguinem purgat.  44Lib. 7. Sckenkius observ. meed. cen. 5. observ. 86.




Mem. 1. Subs. 4.].Medicinal Physic.                                 393
Garcias ab Horto hath many Indian plants, whose virtues he much magnifies in this
disease.  Lemnius, instit. cap. 58. admires rue, and commends it to have excellent
virtue, 49 to expel vain imaginations, devils, and to ease afflicted souls."      Other
things are much magnified 50 by writers, as an old cock, a ram's head, a wolf's heart
borne or eaten, which Mercurialis approves; Prosper Altinus the water of Nilus;
Gomesius all sea-water, and at seasonable times to be sea-sick: goat's milk,
whey, &c.
SUBSECT. IV.-Precious Stones, Metals, JMinerals^, flteratives.
PRECIOUS stones are diversely censured; many explode the use of them           or any
minerals in physic, of whom Thomas Erastus is the chief, in his tract against Paracelsus, and in an epistle of his to Peter Monavius, 51" That stones can work any
wonders, let them believe that list, no man shall persuade me; for my part, I have
found by experience there is no virtue in them."      But Matthiolus, in his comment
upon 52 Dioscorides, is as profuse on the other side, in their commendation; so is
Cardan, Renodeus, Alardus, Rueus, Encelius, Marbodeus, &c.        63Matthio]us specifies
in coral: and Oswaldus Crollius, Basil. Chym. prefers the salt of coral.   54 Christoph.
Encelius, lib. 3. cap. 131. will have them to be as so many several medicines against
melancholy, sorrow, fear, dulness, and the like; 55 Renodeus admires them,L "besides
they adorn kings' crowns, grace the fingers, enrich our household stuff, defend us
from enchantments, preserve health, cure diseases, they drive away grief, cares, and
exhilarate the mind." The particulars be these.
Granatus, a precious stone so called, because it is like the kernels of a pomegragranate, an imperfect kind of ruby, it comes from      Calecut; 56" 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.    57 They allay anger, grief,
diminish madness, much delight and exhilarate the mind.       58" 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. veni
mecum, Fran. Rueus, cap. 19. de gemmis, say as much of the chrysolite, 9 a friend
of wisdom, an enemy to folly. Pliny, lib. 37. Solinus, cap. 52. Albertus desLapid.
Cardan.   Encelius, lib. 3. cap. 66. highly magnifies the virtue of the beryl, 60 iit
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 chelidoniusj
61 " which if it be lapped in a fair'cloth, and tied to the right arm, will cure lunatics,
madmen, make them amiable and merry."I
There is a kind of onyx called a chalcedony, which hath the same qualities,
62 avails much against fantastic illusions which proceed from melancholy," preserves
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, 63 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, 64 which drive away childish fears, devils,
overcome sorrow, and hung about the neck repress troublesome dreams," which properties almost Cardan gives to that green-coloured 65 emmetris if it be carried about,
or worn in a ring; Rueus to the diamond.
Nicholas Cabeus, a Jesuit of Ferrara, in the first book of his Magnetical Philoso49Afflictas mentes relevat, animi imaginationes et sedat et animi tristitiam pellit.  68 Lapis hie gesdsemones expellit.  50Sckenkius, Mizaldus, Rhasis. tatus ant ebibitus prudentiam auget. nocturnes timores
61 Cratonis ep. vol. 1. Credat qui vult genimas mirabilia pellit; insanos hac sanavi, et quum lapidern abjecerint,
efficere; inihi qui et ratione et experientia didici ali- erupit iterum stultitia.  63 Inducit sapientiam,
ter rem habere, nullus facile persuadebit falsum esse fiigat stultitian. Idem Cardanus, lunaticos juvat.
verum.    52 L de gemmis.   53 Margaritte et co- 60 Confert ad bonuln intellectum, comprirnit malas cogirallum ad melancholiam prmcipue valent.  54 Mar- tationes, &c. Alacres reddit.  6i Albertus, Encegaritme et genmmle spiritus confortant et cor, melancho- lius, cap. 44. lib. 3. Plin. lib. 37. cap. 10. Jacobus de
liam fagant.    5 Prcefat. ad lap. prec. lib. 2. sect. 2. Dondis: dextro brachio alligatus sanat lunaticos, insade mIat. nied. Regum coronas ornant, digitos illustrant, nos, facit arnabiles, jucundos.  62 Valet contra
supellectilemr ditant, e fascino tuentur, morbis mneden- phantasticas illusiones ex melancholia.  63 Amentes
tur, sanitateni conservant, mentem exhilarant, tristi- sanat, tristitiam pellit, iram, &c.  61Valet ad filtiam pellunt.     56 Encelius, 1. 3. c. 4. Suspensus gandos timores et diemones, turbulenta somnia abigit,
vel ebibitus tristitime multum resistit, et cor recreat. et nocturnos puerorum timores compescit.  6 Somnia
67 Idem. cap. 5. et cap. 6. de Hyacintho et Topazio. Irani leta facit argenteo annulo gestatus.
50




394                             Cure of Melanciholy.                 [Part. 2. Sec. 4.
phy, cap. 3. speaking of the virtues of a loadstone, recites many several opinions;
some say that if it be taken in parcels inward, si quis per frustra voret, juentutem
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, which is "the 66fairest 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,
67 the bone in a stag's heart, a monocerot's horn, bezoars stone (68 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.        Renodeus, cap. 22. lib. 3.
de ment. med. saith he saw two of these beasts alive, 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 1 will add out of Cardan, Renodeus, cap. 23. lib. 3.
Rondoletius, lib. 1. de Testat. c. 15.ec.69" That almost all jewels and precious stones
have excellent virtues to pacify the affections of the mind, for which cause rich men
so much covet to have them: 70 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."
JMinerals.] Most men say as much of gold and some other minerals, as these
have done of precious stones.    Erastus still maintains the opposite part.  Disput.
in Pardcelsum. cap. 4. fol. 196. he confesseth of gold, 7""that it makes the heart
merry, but in no other sense but as it is in a miser's chest:" at mihi plaudo simul
ac nummos contemplor in arca, as he said in the poet, it so revives the spirits, and is
an excellent recipe against melancholy,
72 For gold in physic ts a cordial,
Therefore he loved gold in special.
Jurum potabile,3 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.  74Erastus concludes their philosophical stones and potable 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, accounting them the only physic on the other side.
5 Paracelsus calls Galen, Hippocrates, and all their adherents, infants, idiots, sophisters, &c..3pagesis istos qui Vulcanias istas metamorphoses sugillant, inscitice soboles, supince pertinacice alumnos, ic., not worthy the name of physicians, for want
of these remedies: and brags that by them he can make a man live 160 years, or to
the world's end, with their 7J.lexipharmacunms, Panaceas, Mummias, unguentumn Jrmarium, and such magnetical cures, Lampas vitce et mortis, Balneum Diance Balsamum, Electrum Magico-physicum,.Jmuleta Mhrtialia, eyc.      What will not he and
his followers effect? He brags, moreover, that he was primus medicorum, and did
more famous cures than all the physicians in Europe besides, 77 a drop of his preparations should go farther than a drachm, or ounce of theirs," those loathsome and
fulsome filthy potions, heteroclitical pills (so he calls them), horse medicines, ad
quoram aspectum Cyclops Polyphemus exhorresceret.      And though some condemn
their skill and magnetical cures as tending to magical superstition, witchery, charms,
&c., yet they admire, stiffly vindicate nevertheless, and infinitely prefer them.  But
these are both in extremes, the middle sort approve of minerals, though not in so
high a degree.  Lemnius lib. 3. cap. 6. de occult. nat. mir. commends gold inwardly
e Atrae bili adversatur, omnium gemmarum pulcher- aurum. Noxium ob aquas rodentes.  74 Ep. ad Mona.
rima, coli colorer refert, animum ab errore liberat, viun. Metallica omnia in univer3um quovismodo pamores in melius rutat.  67Longis nmwroribus feliciter rata, nec tuto nec commode intra corpus sumi.  75In
medetur, deliquiis, &c.  8 Sec. 5. Memb. 1. Subs. 5. parag. Stultissimus pilus occipitis mei plus scit, quam
69Gestamen lapidum et gemmarum maximum fert aixi- omnes vestri doctores, et calceorum meorum annuli
liun et juvamen; unde qui dites sunt gemmas secum doctiores sunt quam vester Galenus et Avicenna, barba
ferre student.  70 Margarite et uniones qule a con- mea plus experta est qluam vestre omnes Academie.
chis et piscibus apud Persas et Indos, valde cordiales 76Vide Ernestum Burgratium, edit. Franaker. 8vo.
Buit, &c.  71 Aurum letitiam generat, non in corde, 1611. Crollius and others.  77 Plus proficietgutta imea,
sed in arca virorum.  72Chaucer.  73 Aurum non quam tot eorum drachnste et uncia.




Mem. 1. Subs. 5.]             Compound Alteratives.                             395
and outwardly 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 Renodeus subscribes, lib. 2. cap. 2. Ficinus, lib. 2. cap. 19. Fernel. meth. med. lib. 5. cap. 21. de
Cardiacis. Daniel Sennertus, lib. 1. part. 2. cap. 9. Audernacus, Libavius, Quercetanus, Oswaldus Crollius, Euvonymus, Rubeus, and Matthiolus in the fourth book
of his Epistles, Andreas aI Blawen epist. ad Matthiolum, as commended and formerly
used by Avicenna, Arnoldus, and many others: 78 Matthiolus in the same place approves of potable gold, mercury, with many such chemical confections, and goes so
far in approbation of them, that he holds 79 6no man can be an excellent physician
that hath not some skill in chemistical distillations, aud that chronic diseases can
hardly be cured without mineral medicines:" look for antimony among purgers.
SUBSECT. V. —Compound Alteratives; censure of Compounds, and mixed Physic.
PLINY, lib. 24. c. 1, bitterly taxeth all compound medicines, s8"Men's knavery,
imposture, and captious wits, have invented those 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 81 blame in their compositions, whilst they make infinite variety of mixtures, as 2 Fuchsius notes. " They think they get themselves great credit, excel
others, and to be more learned than the rest, because they make many variations;
but he accounts them fools, and whilst they brag of their skill, and think to get
themselves a name, they become ridiculous, betray their ignorance and error."     A
few simples well prepared and understood, are better than such a heap of nonsense,
confused compounds, which are in apothecaries' shops ordinarily sold. " In which
many vain, superfluous, corrupt, exolete, things out of date are to be had (saith
Cornarius); a company of barbarous names given to syrups, juleps, an unnecessary
company of mixed medicines;" rudis indigestaque moles.     Many times (as Agrippa
taxeth) there is by this means S34 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 hellebore in Hippocrates' time was the ordinary purge; and at this day, saith 8s Mat. Riccius, 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."
5bCardan cracks that he can 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 mixtures, why just so many
simples in mithridate or treacle, why such and such quantity; may they not be reduced to half or a quarter? Frustrafit per plura (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 6 Alkindus, Capivaccius, 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
graduationibus, explained some things, but not cleared.  Mercurialis in his book de
composit. medicin. gives instance in Hamech, and Philonium Romanum, which Hamech an Arabian, and Philonius a Roman, long since composed, but crasse as the
7s Nonnulli huic supra modum indulgent, usum etsi laudem sibi comparare student, et in hoc studio alter
non adeo magnum, non tamen abjiciendum censeo. alterurn superare conatur, duin quisque quo plura mis
79 Ausim dicere neminem medicurn excellentern qui non cuerit, eo se doctiorem putet, inde fit ut suam prodang
in hac distillatione chyinica sit versatus. Morbi chro- inscitiam, durn ostentant peritiaa, et se ridiculos exnici devinci citra metallica vix possint, aut ubi sanguis hibeant, &c.  83 Multo plus periculi a medicarnento,
corrunpitur.   e0 Fraudes hominurn et ingeniorum  quanm a morbo, &c.  84 Expedit. in Sinas, lib. 1. c. 5.
capture, officinas invenere istas, in quibus sua cuique Prtecepta medici dant nostris diversa, in mnedendo non
venalis proinittitur vita; statimn compositiones et mix- infelices, pharmacis utuntur simplicibus, herbis, raditurre inexplicabiles ex Arabia et India, ulceri parvo cibus, &c. tota eorum medicina nostram herbarine pra.iedicina a rulbro mari importatur.  81 Arnoldus ceptis continetur, nulliis ludus hujus artis, quisque priAphor. 15. Fallax medicus qui potens mederi simplici- vatus a quolibet magistro eruditur.,  85Lib. de Aqua.
bus, composita dolose aut frustra qlaerit.  2 Lib. 1. 86Opusc. de Dos.
sect. 1. cap. 8. Duin infinita medicamenta miscent,




396                             Cure of Melancholy.                  [Part. 2. Sec. 4.
rest. If they be so exact, as by him it seems they were, and those mixtures so perfect, why doth Fernelius alter the one, and why is the other obsolete?     87Cardan
taxeth Galen for presuming out of his ambition to correct Theriachum Andromachi;
and we as justly may carp at all the rest.  Galen's medicines are now exploded and
rejected; what Nicholas Meripsa, Mesue, Celsus, Scribanius, Actuarius, &c. writ of
old, are most part contemned. Mellichius, Cordus, Wecker, Querecetan, Rhenodeus,
the Venetian, Florentine states have their several receipts, and magistrals: they of
Nuremburg have theirs, and Augustana Pharmacopceia, peculiar medicines to the
meridian of the city: London hers, every city, town, almost every private mal hath
his own mixtures, compositions, receipts, magistrals, precepts, as if he scorned antiquity, and all others in respect of himself. But each man must correct and alter to
show his skill, every opinionative fellow must maintain his own paradox, be it what
it will; Delirant reges, plectuntur Achivi: they dote, and in the meantime the poor
patients pay for their new experiments, the commonalty rue it.
Thus others object, thus I may conceive out of the weakness of my apprehension;
but to say truth, there is no such fault, no such ambition, no novelty, or ostentation,
as some suppose; but as s8 one answers, this of compound medicines,'" 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 Brassavola
both hold that JAullum simplex medicamentum sine noxd, no simple medicine is without hurt or offence; and although Hippocrates, Erasistratus, Diodes of old, in the
infancy of this art, were content with ordinary simples: yet now, saith 89SgEtius,
" necessity compelleth to seek for new remedies, and to make compounds of simples,
as well to correct their harms if cold, dry, hot, thick, thin, insipid, noisome to
smell, to make them savoury to the palate, pleasant to taste and take, and to preserve
them for continuance, by admixtion of sugar, honey, to make them last months and
years for several uses." In such cases, compound medicines may be approved, and
Arnoldus in his 18. aphorism, doth allow of it. 90e4 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, Que nune 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; Horce musarum nutrices, and experience teacheth us every day
9l many things which our predecessors 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, 92natures usu ea plerumque cognoscunt quce homines vix longo labore et doctrind assequuntur, but " men must use' much
labour and industry to find it out." But I digress.
Compound medicines are inwardly taken, or outwardly applied. Inwardly taken,
be either liquid or solid: liquid, are fluid or consisting. Fluid, as wines and syrups.
The wines ordinarily used to this disease are wormwood wine, tamarisk, and buglossatum, wine made of borage and bugloss, the composition of which is specified
in Arnoldus Villanovanus, lib. de vinis, of borage, balm, bugloss, cinnamon, &c. and
highly commended for its virtues: 93 it drives away leprosy, scabs, clears the blood,
recreates the spirits, exhilarates the mind, purgeth the brain of those anxious black
melancholy fumes, and cleanseth the whole body of that black humour by urine.
To which I add," saith Villanovanus, " that it will bring madmen, and such raging
87Subtil. cap. de scientiis.  88sQAurcetan. phar- lepram curat, spiritus recreat, et animurn exhilarat.
macop. restitut. cap. 2. Nobilissimum et utilissimnum  Melancholicos h!inores per urinam educit, et cerebrum
inventum summa cum necessitate adinventum et in- a crassis, arumnosis melancholia fumis purgat, quibus
troductun.    89Cap. 25. Tetrabib. 4. ser. 2. Neces- addo dementes et furiosos vinculis retinendos plurimum
sitas nune cogit aliquando noxia qurerere remedia, et juvat, et ad rationis usum ducit. Testis est mihi conex simplicibus comlpositas facere, turn ad saporem, scientia, quod viderim matronam quandamn hinc liberaodoreum, palati gratian, ad correctionem simplicium, lamn, qua, frequentihis ex iracundia demens, et impos
turn ad futures usus, conservationem-, &c.  o Cum animi dicenda tacenda loquehatur, adeo furens ut ligari
simplicia non possunt necessitas cogit ad composita. cogeretur. Fait ei prawstantissimno remedio, vini istius
91 Lips. Epist.  92 Theod. Podromus Amor. lib. 9. usus, indicatus a peregrino homine mendico, eleemosy3 Sanguinem corrupturm emaculat, scabiem abolet, nam prae foribus dicta matrone implorante.




Mem. 2. Subs. 1.]           Compound.lteratives.                        397
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 choleric, 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. med. who cities this story verbatim out of Villanovanus, and so doth Magninus
a physician of Milan, in his regimen of health. Such another excellent compound
water I find in Rubeus de distill. sect. 3. which he highly magnifies out of Savanarola,
94 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. 95" If their melancholy be not inflamed, or their temperature overhot." Evonimus hath a precious aquavitce to this purpose, for such as are cold. But
he and most commend aurum potabile, and every writer prescribes clarified whey,
with borage, bugloss, endive, succory, &c. of goat's milk especially, some indefinitely
at all times, some thirty days together in the spring, every morning fasting, a good
draught. Syrups are very good, and often used to digest this humour in the heart,
spleen, liver, &c. As syrup of borage (there is a famous syrup of borage highly
commended by Laurentius to this purpose in his tract of melancholy), de, pomis of
king Sabor, now obsolete, of thyme and epithyme, hops, scolopendria, fumitory,
maidenhair, bizantine, &c. These are most used for preparatives to other physic,
mixed with distilled waters of like nature, or in juleps otherwise.
Consisting, are conserves or confections;i conserves of borage, bugloss, balm,
fumitory, succory, maidenhair, violets, roses, wormwood, &c. Confections, treacle,
mithridate, eclegms, or linctures, &c. Solid, as aromatical confections: hot, diambra,
diamargaritum calidum, diantlus, diamoschum dulce, electuarium de gemmis Icetificans Galeni et Rhasis, diagalinga, diacimynum dianisum, diatrion piperion, diazinziber, diacapers, diacinnamonum: Cold, as diamargaritum frigidum, diacorolli, diarrhodon abbatis, diacodion, cyc. as every pharmacop2eia 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,
staechados, 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 dllablastritum 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, &c., 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, heat, procure sleep. Fomentations or sponges, wet in some decoctions, &c., epithemata, or
those moist medicines, laid on linen, to bathe and cool several parts misaffected.
Sacculi, or little bags of herbs, flowers, seeds, roots, and the like, applied to the
head, heart, stomach, &c., odoraments, balls, perfumes, posies to smell to, all which
have their several uses in melancholy, as shall be shown, when I treat of the cure
of the distinct species by themselves.
MEMB. II.
SUBSECT. I. —Purging Simples upward.
MELANAGOGA, or melancholy purging medicines, are either simple, or compound,
and that gently, or violently, purging upward or downward. These following purge
npward. 96 Asarum, or Asrabecca, which, as Mesue saith, is hot in the second degree,
4 lis qui tristantur sine causa, et vitant amicorurn  metur melancholia, aut calidiore temperamento sirt.
soeietatem et tremunt corde.  6 Modo non inlfla m.-  Hurnits: datur in sero lactis, aut vino 
21




398                             Cure of Melanchioy.                 [Part. 2. Sec. 4.
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 sometimes, pounded in posset drink qualified with a
little liquorice, or aniseed, to avoid the fulsomeness of the taste, or as Diaserum
Fernelii. Brassivola in Catart. reckons it up amongst those simples that only purge
melancholy, and Ruellius confirms as much out of his experience, that it purgeth
97 black choler, like hellebore itself.  Galen, lib. 6. simplic. and 8 Matthiolus ascribe
other virtues to it, and will have it purge other humours as well as this.
Laurel, by Heurnius's method, ad prax. lib. 2. cap. 24. is put amongst the strong
purgers of melancholy; it is hot and dry in the fourth degree.  Dioscorides, lib. 11.
cap. 114. adds other effects to it. 9  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 asrabecca, every gentlewoman in the country knows how to give, they are
two common vomits.
Scilla, or sea-onion, is hot and dry in the third degree. Brassivola in Catart. out
of Mesue, others, and his own experience, will have this simple to purge O00 melancholy alone.  It is an ordinary vomit, vinum scilliticum, mixed with rubel in a little
white wine.
White hellebore, which some call sneezing-powder, a strong purger upward, which
many reject, as being too violent: Mesue and Averroes will not admit of it,' by
reason of danger of suffocation," 2 4 great pain and trouble it puts the poor patient
to,' saith Dodoneus.   Yet Galen, lib. 6. simpl. med. and Dioscorides, cap. 145. allow
of it.  It was indeed 3, terrible in former times," as Pliny notes, but now familiar,
insomuch that many took it in those days, 4 that were students, to quicken their
wits," which Persius Sat. 1. objects to Accius the poet, Ilias Jcci ebria veratro.
5" 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,s' saith Dioscorides. G Oribasius, an old physician, hath written very copiously, and approves of it, " in such affections which
can otherwise hardly be cured."   Hernius, lib. 2. prax. med. de vomitoriis, will not
have it used 7 but with great caution, by reason of its strength, and then when
antimony will do no good," which caused Hermophilus to compare it to a stout
captain (as Codroneus 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, this vomit
is to be taken.  And yet for all this, if it be well prepared, it may be 9 securely given
at first.'0 Matthiolus brags, that he hath often, to the good of many, made use of
it, and Heurnius, I" "that he hath happily used it, prepared 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 hellebore in powder to iid weight, and he is not much against it. But
they do commonly exceed, for who so bold as blind Bayard, and prescribe it by
pennyworths, 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 Heurnius lib. 2. prax. med. Brassivola de Catart. Godefridus Stegius the emperor Rudolphus' physician cap. 16.
97 Veratri modo expurgat cerebrum, roborat memo- 8. cap. 3. in affectionibus iis quwe difficulter curantur,
riam. Fuchsius.   9sCrassos et biliosos humores Helleborum damus.  7 Non sine summa cautio ne
per vomitum educit.  99 Vomitum et menses cit. hoc remedio utemur; est enim validissimum, et quum
valet ad hydrop. &c.  100 Materias atras educit. vires Antimonii contemnit morbus, in auxilium evoca.
1 Ab arte ideo rejiciendum, ob periculum suffocationis. tur, modo valide vires efflorescant.  s 8Atius tetrab.
2 Cap. 16. magna vi educit, et molestia cum summa. cap. 1. ser. 2. Iis solum dari vult Helleborum album,
3 Quondam terribile.  4 Multi studiorum gratia ad qui secus spem non habent, non iis qui Syncopem tiprovidenda acrius quEe commentabantur.  6 Medetur merit, &c.  9 Cum salute multorum.  i Cap,
comitialibus, melancholicis, podagricis; vetatur seni- 12. de morbis cap.  1 Nos fKiilime utimur nostro
bus, pueris, mollibus et effieminatis.  6 Collect. lib. prepeerato Helleboro albo.




Mem. 2. Subs. 2.]                Purging Simples.                                399
Matthiolus in Dioscor. and that excellent commentary of Baptista Codroncus, 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 12 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: 13 one of Andrew Gallus, a physician of Trent, that after many other essays, " imputes the recovery of his health,
next after God, to this remedy alone." Another of George Handshius, that in like
sort, when other medicines failed, 14. 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 recovered." A third of a parish priest at Prague in Bohemia,
152 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
black choler, like little gobbets of flesh, and all his excrements were as black blood
(a medicine fitter for a horse than a man), yet it did him so much good, that the
next day he was perfectly cured." This very story of the Bohemian priest, Sckenkius relates verbatim, Exoter. experiment. ad. var. morb. cent. 6. observ. 6. with great
approbation of it.  Hercules de Saxonia calls it a profitable medicine, if it be taken
after meat to six or eight grains, of such as are apt to vomit.  Rodericus a Fonseca
the Spaniard, and late professor of Padua in Italy, extols it to this disease, Tom. 2.
consul. 85. so doth Lod. Mercatus de inter. morb. cur. lib. 1. cap. 17. with many
others. Jacobus Gervinus a French physician, on the other side, lib. 2. de venenis
conifut. explodes all this, and saith he took three grains only upon Matthiolus and
some others' commendation, but it almost killed him, whereupon he concludes,'16antimony is rather poison than a medicine."   Th. Erastus concurs with him in
his opinion, and so doth MElian Montaltus cap. 30 de melan.    But what do I talk?'tis the subject of whole books; I might cite a century of authors pro and con. I
will conclude with 7 Zuinger, antimony is like Scanderbeg's sword, which is either
good or bad, strong or weak, as the party is that prescribes, or useth it: "a worthy
medicine if it be rightly applied to a strong man, otherwise poison." For the preparing of it, look in Evonimi thesaurus, Quercetan, Oswaldus Crollius, Basil. Chim.
Basil. Valentius, Edc.
Tobacco, 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.
SUB SECT. II.-Simples purging Melancholy downward.
POLYPODY and epithyme are, without all exceptions, gentle purgers of melancholy.  Dioscorides will have them void phlegm; but Brassivola out of his experience averreth, that they purge this humour; they are used in decoction, infusion,
&c. simple, mixed, &c.
Mirabolanes, all five kinds, are happily 8 prescribed against melancholy and quartan agues; Brassivola speaks out9 "s1 of a thousand" experiences, he gave them    in
pills, decoctions, &c., look for peculiar receipts in him.
Stoechas, fumitory, dodder, herb mercury, roots of capers, genista or broom, pen12 In lib. 5. Dioscor. cap. 3. Omnibus opitulatur mor- tanquam ad miraculum adfui testari possum,) et ra.
bis, quos atrabilis excitavit comitialibus iisque preser- menta tanquam carnis dissecta in partes totum excre.
tim qui Hypocondriacas obtinent passiones.  13 An- mentum tanquam sanguinem nigerrimum repraesentadreas Gallus. Tridentinus medicus, salutem huic medi- bat.  16 Antimonium venenum, non medicamentum.
camento post Deum debet.   14 Integrae sanitati, 17 Cratonis ep. sect. vel ad Monavium ep. In utramque
brevi restitutus. Id quod aliis accidisse scio, qui hoc partem dignissimum medicamentum, si recte utentur,
mirabili medicamento usi sunt.  15 Qui melancho. secus venenum.  18Marores fugant; utilissime
licus factus plane desipiebat, multaque stulte loqueba- dantur melancholicis et quaternariis.  19 Millic
turr, huic exhibitum 12. gr. stibium, quod paulo post horumn vires expertus sum.
atram bilem ex alvo eduxit (ut ego vidi, qui vocatus




400                              Cure of Melancholy.                  [Part. 2. Sec. 4
nyroyal and half-boiled cabbage, I find in this catalogue of purgers of black choler,
origan, featherfew, ammoniac20 salt, saltpetre.  But these are very gentle; alyppus,
dragon root, centaury, ditany, colutea, which Fuchsius cap. 168 and others take for
senna, but most distinguish. Senna is in the middle of violent and gentle purgers
downward, hot in the second degree, dry in the first.   Brassivola calls it 21~ a wonderful herb against melancholy, it scours the blood, lightens the spirits, shakes off
sorrow, a most profitable medicine,"' as 22 Dodoneus terms it, invented by the Arabians,
and not heard of before. It is taken diverse ways, in powder, infusion, but most
commonly in the infusion, 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 conveyor 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. lRhasis Julius Alexandrinus, consil. 185. Scoltz.  Crato consil. 189. Scoltz. prescribe it to this disease; as good for the stomach and to open the
hemorrhoids, out of Mesue, Rhasis, Serapio, Avicenna: Menardus ep. lib. 1. epist. 1.
opposeth it, aloes 23 " doth not open the veins," or move the haemorrhoids, which
Leonhartus Fuchsius paradox. lib. 1. likewise affirms; but Brassivola and Dodonaeus
defend Mesue out of their experience; let 24 Valesius end the controversy.
Lapis armenus and lazuli are much magnified by 22Alexander lib. 1. cap. 16. Avicenna, /Etius, and Actuarius, if they be well washed, that the water be no more
coloured, fifty times some say.   26" That good Alexander (saith Guianerus) 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. Garcias ab Horto, hist. lib. 1. cap. 65. relates,
that the 27 physicians of the Moors familiarly prescribe it to all melancholy passions,
and Matthiolus ep. lib. 3. 28brags 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 Antidotis; 29 " and if this will not serve (saith Rhasis) then there remains
nothing but lapis armenus 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 Trincavelius, lib. 2. cap. 14. found
it in his experience, 30 2   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 melancholy,'which all antiquity so much used and admired, was first found out by Melanpodius
a shepherd, as Pliny records, lib. 25. cap. 5.31 who, seeing it to purge his goats when
they raved, practised it upon Elige and Calene, King Praetus' 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, 32 Galen, Pliny, Calius Aureliaius,
as ancient as Galen, lib. 1. cap. 6. Aretus lib. 1. cap. 5. Oribasius lib. 7. collect. a
famous Greek, iEtius ser. 3. cap. 112 & 113 p. jEgineta, Galen's Ape, lib. 7. cap. 4.
Actuarius, Trallianus lib. 5. cap. 15. Cornelius Celsus only remaining of the old
Latins, lib. 3. cap. 23, extol and admire this excellent plant; and it was generally
so much esteemed of the ancients for this disease amongst the rest, that they sent
all such as were crazed, or that doted, to the Anticyrae, 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, JNaviget Jlnticyras; a common proverb among the Greeks and
Latins, to bid a dizzard or a mad man go take hellebore; as in Lucian, Menippus to
20 Sal nitrua, sal ammoniasum, Dracontij radix, doe- sime usus sum, et in ejus exhibitione nunquam frauda.
tamnum.       21 Calet ordine secundo, siccat primo, tus fui.  27 Maurorurn medici hoc lapide plerumque
adversus omnia vitia atrse bilis valet, sanguinem man- purgant melanoholiam, &c.  28 Quo ego stepe feliciter
dat, spiritus illustrat, n;erorem discutit herba mirifica. usus sum, et magno cum auxilio.  29 Si non hoc,
22 Cap. 4. lib. 2.  2 Recentiores negant ora venarum  nihil restat nisi Helleborus, et lapis Armenus. Consil.
resecare.    24 An aloe aperiat ora venarum. lib. 9. 184. Scoltzii.  30 Multa corpora vidi gravissimn hine
cent. 3.   26 Vapores abstergit a vitalibus partibus. agitata, et'stomacho rulturn obfuise.  31 Cum vidis26 Tract. 1.5. c. 0. Bonus Alexander, tantam lapide Ar- sit ab eo curari capras furentes, &c.  2 Lib. 6. simpl.
rneno confidentiam habuit, ut omnes melancholicas pas- med.
iiones ab eo curari posse crederet, et ego inde stepis




Mem. 2. Subs. 2.]               Purging Simples.                              401
Tantalus, Tantale desipis, helleboro epoto tibi opus est, eoque sane meraco, 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 33 Comcedian, told Simo and Ballio, two doting fellows, that they had need to be purged with
this plant.  When that proud Menacrates o EV', had writ an arrogant letter to Philip
of Macedon, he sent back no other answer but this, Consulo tibi ut ad Janticyram
te conferas, noting thereby that he was crazed, atque ellebore indigere, had much
need of a good purge.     Lilius Geraldus saith, that Hercules, after all his mad
pranks upon his wife and children, was perfectly cured by a purge of hellebore, which an Anticyrian administered unto him. They that were sound commonly took it to quicken their wits, (as Ennis of old, 34Qui non nisi potus ad
arma-    prosiluit dicenda, and as our poets drink sack to improve their inventions (I find it so registered by Agellius lib. 17. cap. 15.) Carneades the academic,
when he was to write against Zeno the stoic, purged himself with hellebore first,
which 35 Petronius puts upon Chrysippus. In such esteem it continued for many ages,
till at length Mesue and some other Arabians began to reject and reprehend it, upon
whose authority for many following lustres, it was much debased and quite out of
request, held to be poison and no medicine; and is still oppugned to this day by
6 Crato and some junior physicians.    Their reasons are, because Aristotle 1. 1. de
plant. c. 3. said, henbane and hellebore were poison; and Alexander Aphrodiseus, in
the preface of his problems, gave out, that (speaking of hellebore) 37" Quails fed on
that which was poison to men."     Galen. 1. 6. Epid. cor. 5. Text. 35. confirms as
much: 38Constantine the emperor in his Geoponicks, attributes no other virtue to
it, than to kill mice and rats, flies and mouldwarps, and so Mizaldus, Nicander of
old, Gervinus, Sckenkius, and some other Neoterics that have written of poisons,
speak of hellebore in a chief place. 39Nicholas 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 bear arms.
Notwithstanding all these cavils and objections, most of our late writers do much
approve of it. 40Gariopontus lib. 1. cap. 13. Codronchus con-. de helleb. Fallopius
lib. de med. purg. simpl. cap. 69. et consil. 15. Trincavelii, M1ontanus 239. Frisemelica consil. 14. Hercules de Saxonia, so that it be opportunely given.  Jacobus de
Dondis, Agg. Amatus, Lucet. cent. 66. Godef. Stegius cap. 13. Hollerius, and all our
herbalists subscribe.  Fernelius meth. med. lib. 5. cap. 16. "confesseth it to be a
41 terrible purge and hard to take, yet well given to strong men, and such as have
able bodies."   P. Forestus and Capivaccius forbid it to be taken in substance, but
allow it in decoction or infusion, both which ways P. Monavius approves above all
others, Epist. 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 42innocent 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 43 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 of Ferrara's court, with one purge of black hellebore in substance: the receipt is there to be seen; his excrements were like ink, 44 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 medicamentumn a
sweet medicine, an easy, that may be securely given to women, children, and weaklings.  Baracellus, horto geniali, terms it maxiate prcestantia medicamentum, a medi33 Pseudolo act. 4. seen. ult. helleboro hisce hominibus terroris plena, sed robustis datur tamen, &c.  42 Inopus est.  34 Hor.   35 In Satyr.  36 Crato nocens luedicamentum, modo rite paretur.  43 Absit
consil. 16. 1.2. Etsi multi magni viri probent, in bonam jactantia, ego primus proebere ctepi, &c.  44 In Capartem accipiant medici, non probern.  37 Vescun- tart. Ex una sola evacuatione furor cessavit et quietus
tur veratro coturnices quod hoininibus toxicurn est. inde vixit. Tale exemplum apud Sckenkium et aoud:3 Lib. 23. c. 7. 12. 14.  39 De var. hist.  40Corpus  Scoltzium, ep. 231.  P. Monavius se stoliduni curasse
incolume reddit, et juvenile efficit.  41 Veteres non jactat hoc epoto tribus aut quatuor vicibus.
sine causa usi sunt: Difficilis ex Helleboro purgatio, et
51                             2  2




402                           Cure of Melancholy.                 [Part. 2. Sec. 4.
cine of great worth and note.  Quercetan in his Spagir Phar. and many others, tell
wonders of the extract. Paracelsus, above all the rest, is the greatest admirer of this
plant; and especially the extract, he calls it Theriacum, terrestre Balsamum, another
treacle, a terrestrial balm, instar omnium, " all in all, the 45 sole and last refuge to cure
this malady, the gout, epilepsy, leprosy, &c."  If this will not help, no physic in
the world can but mineral, it is the upshot of all. Matthiolus laughs at those that
except against it, and though some abhor it out of the authority of Mesue, and dare
not adventure to prescribe it, 46 yet I (saith he) have happily used it six hundred
times without offence, and communicated it to divers worthy physicians, who have
given me great thanks for it." Look for receipts, dose, preparation, and other
cautions concerning this simple, in him, Brassivola, Baracelsus, Codronchus, and
the rest.
SUBSECT. III. —Compound Purgers.
UOMPOUND medicines which purge melancholy, are either taken in the superior or
inferior parts: superior at mouth or nostrils.  At the mouth swallowed or not swallowed: If swallowed liquid or solid: liquid, as compound wine of hellebore, scilla
or sea-onion, senna, Vinum Scilliticum, Helleboratum, which 47 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 Ielleboratus major and minor in Quercetan, and Syrupus Genistce for hypochondriacal melancholy in the same author, compound syrup of succory, of fumitory,
polipody, &c. Heurnius his purging cock-broth.  Some except against these syrups,
as appears by 48 Udalrinus Leonorus his epistle to Matthiolus, as most pernicious, and
that out of Hippocrates, cocta movere, et medicari, non cruda, no raw things to be
used in physic; but this in the following epistle is exploded and soundly confuted
by Matthiolus: many juleps, potions, receipts, are composed of these, as you shall
find in Hildesheim spicel. 2. Heurnius lib. 2. cap. 14. George Sckenkius Ital. med.
prax. rc.
Solid purges are confections, electuaries, pills by themselves, or compound with
others, as de lapide lazulo, armeno, pil. indce, of fumitory, &c. Confection of Hamech, which though most approve, Solenander sec. 5. consil. 22. bitterly 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.
3Etius 22. 23. commends Hieram Riuf. Trincavelius consil. 12. lib. 4. approves
of Hiera; non, inquit, invenio melius medicamentum, I find no better medicine, he
saith.  Heurnius adds pil. aggregat. pills de Epithymo. pil. Ind.  Mesue describes
in the Florentine Jintidotary, Pilulce sine quibus esse nolo, Pilule Cochice cum Helleboro, Pil..Jrabicce, Fetida, de quinque generibus mirabolanorum, &c. More proper
to melancholy, not excluding in the meantime, turbith, manna, rhubarb, agaric,
elescophe, &c. which are not so proper to this humour.   For, as Montaltus holds
cap. 30. and Montanus cholera etiam purganda, quod atrce sit pabulum, choler is to
be purged because it feeds the other: and some are of an opinion, as Erasistratus
and Asclepiades maintained of old, against whom Galen disputes, 49 that no physic
doth purge one humour alone, but all alike or what is next." - Most therefore in
their receipts and magistrals which are coined here, make a mixture of several simples and 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, hic succus a sicco remedio agre trahitur, this juice is not so easily drawn
by dry remedies, and as Montanus adviseth 25 cons. "All 50drying 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
45 Ultimum refugium, extremum medicamentum, qud turn extra, secus capiti curm linteolis in eo madefactis
cetera omnia claudit, qumecunque cmteris laxativis pelli tepide admotum.  48 Epist. Math. lib. 3. Tales
non possunt ad hunc.pertinent; si non huic, nulli ce. Syrupi nocentissimi et omnibus modis extirpandi.
dunt.    46 Testari possum me sexcentis hominibus 49 Purgantia censebant medicamenta, non unum humo.
Helleborum nigrum exhibuisse, nullo prorsus incommo- rem attrahere, sed quemcunque attigerint in suam nado, &c.  47 Pharmacop. Optimum est ad maniam et turam convertere.  60 Religantur omnes exsiccantes
omnes melancholicos affectus, tum intra assumptum, medicina, ut Aloe, Hiera, pilult quacunque.




Mem. 3.]                     Chirurgical Remedies.                       403
these, but that they are common in every good physician, and that I am loth to incur
the censure of Forestus, lib. 3. cap. 6. de urinis, 51 against those that divulge atid publish medicines in their mother-tongue," and lest I should give occasion thereby to some
ignorant reader to practise on himself, 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 pellitory, pepper, ginger, &c.
Such as are taken into the nostrils, errhina are liquid or dry, juice of pimpernel,
onions, &c., castor, pepper, white hellebore, &c. To these you may add odoraments, perfumes, and suffumigations, &c.
Taken into the inferior parts are clysters strong or weak, suppositories of Castilian
soap, honey boiled to a consistence; or stronger of 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, 52 4 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 planets be to be observed; some affirm,
some deny, some grant in acute, but not in chronic diseases, whether before or after
physic.'Tis Heurnius' aphorism a phlebotomia auspicandum esse curiationem, non
a pharmacia, you must begin with blood-letting and not physic; some except this
peculiar malady. But what do I? Horatius Augenius, a physician of Padua, hath
lately writ 17 books of this subject, Jobertus, &c.
Particular kinds of blood-letting in use 53 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 Fernelius, 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 haemorrhoids.
Horatius Augenius, lib. 10. cap. 10. Platerus de mentis alienat. cap. 3. Altomarus,
Piso, and many others, prefer them before any evacuations in this kind.
54 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 eating 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.
SECT. V. MEMB. I.
SUBSECT. I.-Particular Cure of the three several Kinds; of Head Melancholy.
THE general cures thus briefly examined and discussed, it remains now to apply
these medicines to the three particular species or kinds, that, according to the several
parts affected, each man may tell in some sort how to help or ease himself. I will
5lContra eos qui lingua vulgari er vernacula remedia lib. 2. cap. 19.  54Renodeus, lib. 5. cap. 21. de his
et medicamenta praescribunt, et quibusvis communia Mercurialis lib. 3. de composit. med. cap.24. Heurnius,
faciunt.  62 Quis, quantum, quando.  53 Fernelius, lib. 1. prax. med. Wecker, &c.




404                           Cure of Melancholy.               [Part. 2. Sec. 5.
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 oftentimes 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, but of all those other
non-natural things. Let air be clear and moist most part: diet moistening, of good
juice, easy of digestion, and not windy: drink clear, and well brewed, not too
strong, nor too small. " Make a melancholy man fat," as 55 Rhasis saith, "and thou
hast finished the cure." Exercise not too remiss, nor too violent. Sleep a little more
than ordinary. 56 Excrements daily to be voided by art or nature; and which Fernelius 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 Calenius, lib. de atra bile ad Card. Caesium, Laurentius, cap. 8. et 9. de mela. ZElian Montaltus, de mel. cap. 26.27.28.29. 30. Donat.
ab. Jlltomari, cap. 7. artis med. Hercules de Saxonia, in Panth. cap. 7. et Tract. ejus
peculiar. de melan. per Bolzetam, edit. Venetiis 1620. cap. 17. 18. 19. Savanarola,
Rub. 82. Tract. 8. cap. 1. Sckenkius, in prax. curat. Ital. med.' Heurnius, cap. 12.
de morb. Victorius Faventius, pract. Magn. et Empir. Hildesheim, Spicel. 2. de man.
et mel. Fel. Platter, Stokerus, Bruel. P. Baverus, Forestus, Fuchsius, Cappivaccius,
Rondoletius, Jason Pratensis. Sullust. Salvian. de remed. lib. 2. cap. 1. Jacchinus, in 9.
Rhasis, Lod. Mercatus, de Inter. morb. cur. lib. I. cap. 17. Alexan. Messaria,pract. med.
lib. 1. cap. 21. de mel. Piso. Hollerius, &c. that have culled out of those old Greeks,
Arabians, and Latins, whatsoever is observable or fit to be used. Or let him read
those counsels and consultations of Hugo Senensis, consil. 13. et 14. Renerus Solinander, consil. 6. sec. 1. et consil. 3. sec. 3. Crato, consil. 16. lib. 1. Montanus 20.
22. and his following counsels, Loelius a Fonte. Egubinus, consult. 44. 69. 77. 125.
129. 142. Fernelius, consil. 44. 45. 46. Jul. Caesar Claudinus, Mercurialis, Frambesarius, Sennertus, &c. Wherein he shall find particular receipts, the whole method,
preparatives, purgers, correcters, averters, cordials in great variety and abundance:
out of which, because every man cannot attend to read or peruse them, I will collect
for the benefit of the reader, some few more notable medicines.
SUESECT. 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 Galen,
and many others, make a doubt of bleeding at all in this kind of head-melancholy.
If the malady, saith Piso, cap. 23. and Altomarus, cap. 7. Fuchsius, cap. 33. 57 shall
proceed primarily from the misaffected brain, the patient in such case shall not need
at all to bleed, except the blood otherwise abound, the veins be full, inflamed blood,
and the party ready to run mad." In immaterial melancholy, which especially comes
from a cold distemperature of spirits, Hercules de Saxonia, cap. 17. will not admit
of phlebotomy; Laurentius, cap. 9, approves it out of the authority of the Arabians;
but as Mesue, Rhasis, Alexander appoint, 58' especially in the head," to open the
veins of the forehead, nose and ears is good. They commonly set cupping-glasses
on the party's shoulders, having first scarified the place, they apply horse-leeehes
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
5 Cont. lib. 1. c. 9. festines ad impinguationem, et nisi ob alias causas sanguis mittatur, si multus in
cum impinguantur, removetur malum.  66 Beneficium vasis, &c. frustra enim fatigatur corpus, &c. s5 Cornventris.    7 Si ex primario cerebri affectu melan- petit iis phlebotomia frontis.
cholici evaserint, sanguinis detractione non indigent,




Mem. 1. Subs. 3.]             Preparatives and Purgers.                           405
book of Hippocrates for their ground and warrant, which saith, "That in melancholy and mad men, the varicose tumour or hatmorroids appearing doth heal the
same."   Valescus prescribes blood-letting in all three kinds, whom   Sallust. Salvian
follows.   59f 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 veins in the forehead, or provoke it
out of the nostrils, or cupping-glasses," &c.  Trallianus allows of this, 60 If there
have been any suppression or stopping of blood at nose, or hlemorrhoids, or women's
months, then to open a vein in the head or about the ankles."     Yet he doth hardly
approve of this course, if melancholy be situated in the head alone, or in any other
dotage, 61, except it primarily proceed from  blood, or that the malady be increased
by it; for blood-letting refrigerates and dries up, except the body be very full of
blood, and a kind of ruddiness in the face."     Therefore I conclude with Areteus,
62" before you let blood, deliberate of it," and well consider all circumstances belonging to it.
SUB SECT. III.-Preparatives and Purgers.
AFTER blood-letting we must proceed to other medicines; first prepare, and then
purge, JAugeea stabulumi 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. jc. proceed from lenitives to preparatives, and so to purgers. Lenitives
are well known, electuarium lenitivum, diaphenicum diacatholicon, 4c. Preparatives
are usually syrups of borage, bugloss, apples, fumitory, thyme and epithyme, with
double as much of the same decoction or distilled water, or of the waters of bugloss, balm, hops, endive, scolopendry, fumitory, &c. or these sodden in whey, which
must be reiterated and used for many days together.       Purges come last,     which
must not be used at all, if the malady may be otherwise helped," because they
weaken nature and dry so much; and in giving of them, 63 we must begin with the
gentlest first." Some forbid all hot medicines, as Alexander, and Salvianus, &c.
a'e insaniores inde fiant, hot medicines increase the disease 64 "by drying too much."
Purge downward rather than upward, use potions rather than pills, and when you
begin physic, persevere and continue in a course; for as one observes, 65movere et
non educere in omnibus malum est; to stir up the humour (as one purge commcnly
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 nature,
they must now and then remit, and let nature have some rest.        The most gentle
purges to begin with, are 66 senna, cassia, epithyme, myrabolanea, catholicon: if these
prevail not, we may proceed to stronger, as the confection of hamech, pil. Inde,
fumitoria, de assaieret, of lapis armenus and lazuli, diasena.     Or if pills be too
dry; 67some prescribe both hellebores in the last place, amongst the rest Aretus,
6" because this disease will resist a gentle medicine."  Laurentius and Hercules de
Saxonia would have antimony tried last, " if the 9party be strong, and it warily
given."   70Trincavelius prefers hierologodium, to whom    Francis Alexander in his.ipol. rad. 5. subscribes, a very good medicine they account it. But Crato in a
counsel of his, for the duke of Bavaria's chancellor, wholly rejects it.
I find a vast chaos of medicines, a confusion of receipts and magistrals, amongst
writers, appropriated to this disease; some of the chiefest I will rehearse. 7 To be
59Si sanguis abundet, quod scitur ex venarum reple- sanguinem detrahere oportet, deliberatione indiget.
tione, victus ratione precedente, risu vegri, rstate et i Areteus, lib. 7. c. 5.  63 A lenioribus auspicanduim.
allis, Tundatur mlediana; et si sanguis apparet clarus (Valescus, Piso, Bruel) rariusque medicamentis purganet ruber, supprimatur; aut si yere, si niger aut crassustibus utendun, ni sit opus.  4 Quia corpus exiccant,
permittatur fluere pro viribus Tegri, dein post 8. vel. 12. morbum augent.  65Guianerius Tract. 15. c. 6.
diem aperiatur cephalica partis magis affecte, et vena 66 Piso. 67 Rhasis, soepe valent ex Helleboro.  68 Lib.
frontis, aut sanguis provocetur setis per nares, &c. 7. Exigius medicamentis morbus non obsequitur,
60 Si quibus consuette sue suppress. sunt menses, &c. 69 Modo caute detur et robustis.  70 Consil. 10. 1. 1.
talo secare oportet, aut vena frontis si sanguis peccet I 1 Plin. 1. 31. c. 6. Navigationes ob vomitioner prosunt
cerebro.  61 Nisi ortun ducat a sanguine, ne Inorbus plurimis morbis capitis, et omnibus ob quae Helleborum
inde augeatur; phlebotoiniS refrigerat et exsiccat, nisi bibitur. Idemn Dioscorides, lib. 5. cap. 13. Avicenna
corpus sit valde sanguineum, rubicnduln.  62 Cum  tertia imprimis.




406                               Cure of Melancholy.                   [Part. 2. Sec. 5.
sea-sick first is very good at seasonable times. Helleborismus Matthioli, with which
he vaunts and boasts he did so many several cures, 72t I never gave it (saith he), but
after once or twice, by the help of God, they were happily cured." The manner
of making it he sets down at large in his third book of Epist. to George Hankshius
a physician.   Walter Bruel, and Heurnius, make mention of it with great approbation; so doth Sckenkius in his memorable cures, and experimental medicines, cen. 6.
obser. 37. That famous Helleborisme of Montanus, which he so often repeats in
his consultations and counsels, as 28. pro. melan. sacerdote, et consil. 148. pro hypochondriaco, and cracks, 73, to be a most sovereign remedy for all melancholy persons, which he hath often given without offence, and found by long experience and
observations to be such."
Quercetan prefers a syrup of hellebore in his Spagirica Pharmac. and Hellebore's
extract cap. 5. of his invention likewise ("a most safe medicine 74and 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.    75 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 well
how to make use of it, hath more art than all their books contain, or all the doctors
in Germany can show."
ZElianus Montaltus in his exquisite work de morb. capitis, cap. 31. de mel. sets a
special receipt of his own, which, in his practice 76 he fortunately used; because it
is but short I will set it down."
"R Syrupe de pomis 3ij, aqua borag. 3iiij.
Ellebori nigri per noctem infusi in ligatura
6 vel 8 gr. mane facta collatura exhibe."
Other receipts of the same to this purpose you shall find in him. Valescus admires
pulvis Hali, and Jason Pratensis after him: the confection of which our new London Pharmacopoeia hath lately revived.       77 Put case (saith he) all other medicines
fail, by the help of God this alone shall do it, and'tis a crowned medicine which
must be kept in secret."
"R. Epithymi semunc. lapidis lazuli, agarici ana 0ij.
Scammonii, 3j, Chariophillorum numero, 20 pulverisentur
Omnia, et ipsius pulveris scrup. 4. singulis septimanis assumat."
To these I may add Jrnoldi vinum Buglossatum, or borage wine before mentioned,
which 7sMizaldus calls vinum mirabile, a wonderful wine, and Stockerus vouchsafes
to repeat verbatim   amongst other receipts.    Rubeus his 79 compound water out of
Savanarola: Pinetus his balm; Cardan's PuIvis Hyacinthi, with which, in his book
de curis admirandis, he boasts that he had cured many melancholy persons in eight
days, which 80Sckenkius puts amongst his observable medicines; Altomarus his
syrup, with which 81 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 vitae aureum, Panaceamz
what not, and his absolute medicine of 50 eggs, curat. Empir. cent. 1. cur. 5. to be
taken three in a morning, with a powder of his.        s2 Faventinus prac. Emper. 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.
"R. Epithymi, thymi, ana drachmas duas, sacchari albi unciam unam, croci grana tria,
Cinamomi drachmam unam; misce, fiat pulvis."
72 Nunquam dedimus, quin ex una aut altera assump- citer usus sum.  77 Hoc posito quod aliur medicina
tione, Deo juvante, fuerint ad salutem restituti. 73 Lib. non valeant, ista tune Dei misericordia valebit, et est
2. Inter composita purgantia melancholiam. 74 Longo medicina coronata, qume secretissime teneatur. 78 Lib.
experimento s se observatum esse, melancholicos sine de artif. med.  79Sect. 3. Optimum remedium
ofeensa egregil curandos valere. Idem responsione ad aqua composita Savanarole.  60 Sckenkius, observ.
Aubertum, veratrum nigrum, alias timidum et pericu- 31.  81 Donatus ab Altomari, cap. 7. Testor Deum,
losurn vini spiritu etiam et olco commodum sic usui me multos melancholicos hujus solius syrupi usu curedditur ut etiam pueris tuto administrari possit. rasse, fact. prius purgatione.  82 Centum ova et
5 Certum est hujus herbse virtutem maximam et mira- unum, quolibet mane sumant ova sorbilia, cum sequenti
bilem esse, parumque distare A balsamlo. Et qui norit pulvere supra ovum aspersa, et contineant quousque
eo recte uti, plus habet artis quam tota scribentium co- assumpserint centun et unum, maniacis et melanchohors aut onnes doctores in Germania.  76 Quo feli- licis utilissimum remedium.




Mem. 1. Subs. 4.]                     J.verters.                                  407
All these yet are nothing to those 83 chemical preparatives of J.qua Chialidonia, quintessence of hellebore, salts, extracts, distillations, oils, Jurum  potabile, ec.  Dr.
Anthony in his book de auro potab. edit. 1600. is all in all for it. 84"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 vegetals will do no good,'
they are compelled to seek the help of minerals, though they "6 use them       rashly,
unprofitably, slackly, and to no purpose."   Rhenanus, a Dutch chemist, in his book
de Sale e puteo emergente, takes upon him to apologise for Anthony, and sets light
by all that speak against him. But what do I meddle with this great controversy,
which is the subject of many volumes? Let Paracelsus, Quercetan, Crollius, and
the brethren of the rosy cross, defend themselves as they may. Crato, Erastus, and
the Galenists oppugn.   Paracelsus, 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, Hippocrates, infants, illiterate, &c. As Thessalus of old railed against those
ancient Asclepiadean writers, 85 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.      6 ne 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; 87" Paracelsus did that in physic,
which Luther in Divinity. 88 A drunken rogue he was, a base fellow, a magician, he
had the devil for his master, devils his familiar companions, and 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 proceed.
SuBSECT. IV. --   verters.
AVERTERS and purgers must go together, as tending all to the same purpose, to
divert this rebellious humour, and turn it another way.   In this range, clysters and
suppositories challenge a chief place, to draw this humour from the brain and heart,
to the more ignoble parts.    Some would have them     still used a few days between,
and those to be made with the boiled seeds of anise, fennel, and bastard saffron,
hops, thyme, epithyme, mallows, fumitory, bugloss, polypody, senna, diasene,
hamech, cassia, diacatholicon, hierologodium, oil of violets, sweet almonds, &c.
For without question, a clyster opportunely used, cannot choose in this, as most
other maladies, but to do very much good; Clysteres nutriunt, sometimes clysters nourish, as they may be prepared, as I was informed not long since by a learned lecture
of our natural philosophy 89reader, which he handled by way of discourse, out of
some other noted physicians. Such things as provoke urine most commend, but not
sweat.   Trincavelius consil. 16. cap. 1. in head-melancholy forbids it.    P. Byarus
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 90 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 91" that had a strong water to purge by the
mouth and nostrils, which he still used in head-melancholy, and would sell for no
gold."
To open months and haemorrhoids is very good physic, 92 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:
93 most approve horse-leeches in this case, to be applied to the forehead, 94 nostrils,
and other places.
Montaltus cap. 29. out of Alexander and others, prescribes 95 cupping-glasses, and
83 Quercetan,cap. 4. Phar. Oswaldus Crolliis. 84 Cap.'logia.  88 Disput. in eundem, parte 1. Magus ebrius,
1. Licet tota Galenistarum schola, mineralia non sine illiteratus, daemonem prpeceptorein habuit, damones faimpio et ingrato fastu a sua practica detestentur; tamen miliares, &c.  8s Master D. Lapworth.  90 Ant.
in gravioribus morbis omni vegetabilium derelicto sub- Philos. cap. de melan. frictio vertice, &c.  91 Aqua
sidio, ad mineralia confaigiunt, licet ea temere, ignavi- fortissima purgans os, nares, quam non vult auro venter, et inutiliter usurpent. Ad finemr libri.  sVeteres dere.  92 Mercurialis consil. 6. et 30. haenorroidlun et
maledictis incessit, vincit, et contra ornnem antiquita- mensium provocatio juvat, Inodo ex eorumn suppressione
ter coronatur, ipseque a se victor declaratur. Gal. lib. ortur habuerit.  93 Laurentius, Bruel, &c.  94 P.
1. mieth. c. 2.  86 Codronchus de sale absynthii. Bayerus, 1. 2. cap. 13. naribus, &c.  95 Cucurbitual
87 Idei Paracelsus in medicina, quod Lutherus in Theo- siccmc, et fontanellae crure sinistro.




408                               Cure of Melancholy.                  [Part. 2. Sect. 5.
issues in the left thigh."    Aretus lib. 7. cap. 5. 96Paulus Regolinus, Sylvius will
have them without scarification, " applied to the shoulders and back, thighs and feet:"
97Montaltus cap. 34. "bids open an issue in the arm, or hinder part of the head."
S8Piso enjoins ligatures, frictions, suppositories, and cupping-glasses, still without
scarification, and the rest.
Cauteries and hot irons are to be used 99" 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."    Sallus. Salvianus de re
medic. lib. 2. cap. 1.'00 because this humour hardly yields to other physic, would
have the leg cauterised, or the left leg, below the knee,'and the head bored in two
or three places," for that it much avails to the exhalation of the vapours; 2" 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 of the beholders, 34 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.
4 " The head to be shaved and bored to let out fumes, which without doubt will do
much good. I saw a melancholy man wounded in the head with a sword, his brainpan 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 melanchol. will allow no cauteries at all,'tis too stiff
a humour and too thick as he holds, to be so evaporated.
Guianerius c. S. Tract. 15. cured a nobleman in Savoy, by boring alone, 5" 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,
(JlMercurialis consil. 86.) arms, legs.  Idem  consil. 6. and 19 and 25. Montanus 86.
Rodericus a Fonseca tom. 2. consult. 84. pro hypochond. coxl dextrda,       c., but most
in the head, "if other physic will do no good."
SUBSECT. V. —Alteratives and Cordials, corroborating, resolving the 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 strengthen the heart and
brain, 6  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 7 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, 8s     whetteth the wit," if moderately taken,
(and as Plutarch 9 saith, Symp. 7. qucest. 12.) "it makes those which are otherwise
dull, to exhale and evaporate like frankincense, or quicken (Xenophon adds)'"as
oil doth fire. "i  A famous cordial" Matthiolus in Dioscoridum calls it, " an excel96 Hildesheim spicel. 2. Vapores a cerebro trahendi tionem; vidi melancholicum a fortuna g]adio vulnerasunt frictionibus universi, cucurbitulis siccis, humeris turn, et cranium fractum, quam diu vulnus apertum,
ac dorso affixis, circa pedes et crura.  97 Fontanellam  curatus optime; at cum vulnus sanatum, reversa est
aperi juxta occipitum, aut brachium.  08 Baleni, liga- mania.  bUsque ad duram matrem trepan-ari feci,
turn, frictiones, &c.  99Cauterium fiat sutura coro- et per mensam aperte stetit.  6Cordis ratio semper
nali, diu fluere permittantur loca nicerosa. Trepano hahenda quod cerebro compatitur, et sese invicem offietiam cranii densitas imminui poterit, ut vaporibus ciunt.  i Aphor. 38. Medicina Theriacalis preecteteris
fuliginosis exituspateat.  o00 Quoniam difficulter eligenda.  s Galen. de temp. lib. 3. c. 3. moderate
cedit aliis medicamentis, ideo fiat in vertice cauterium, vinam sumptum, acuit ingenium.  s Tardos aliter et
aut crure sinistro infia genu.  1 Fiant duo aut tria tristes thuris in modum exhalare facit.  10 Hilaritacauteria, cumr ossis perforatione.  a Vidi Romae me- tern ut oleum flammam excitat.  11 Viribus retinendis
lancholicum qui adhibitis multis remediis, sanari non cardiacum eximium, nutriendo corpori alimentum oppoterat; sed cum cranium gladio fractum esset, optime timuni, awtatem floridam facit, calorem innatum fovet,
saaiatus est.  a Et alterum vidi melancholicumn, qui concoctionem juvat, stomachum roborat, excrementis
ex alto cadens non sine astantium admiratione, libe- viam parat, urinam movet, somnum conciliat, venena
ratus est.     4 Radatur caput et fiat cauterium in frigidos flatus dissipat, crassos humores attenuat, co
capite; procul dubio ista faciunt ad furorum exhala- quit, discutit, &c.




Mem. 1. Subs. 5.]                   Allteratives.                               409
lent 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.'Curas edaces
dissipat Evius.  "It glads the heart of man," Psal. civ. 15. hilaritatis dulce seminarium.   Helena's bowl, the sole nectar of the gods, or that true nepenthes in'3 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 freeman, poor and rich; it
turneth all his thoughts to joy and mirth, makes him remember no sorrow or debt,
but enricheth his heart, and makes him speak by talents," Esdras iii. 19, 20, 21. It
gives life itself, spirits, wit, &c. For which cause the apcients called Bacchus,
Liber pater a liberando, and 14 sacrificed to Bacchus and Pallas still upon an altar.
5 L4 Wine measurably drunk, and in time, brings gladness and cheerfulness of mind,
it cheereth God and men," Judges ix. 13. Iletitice Bacchus dator, it makes an old
wife dance, and such as are in misery to forget evil, and be 16 merry.
"Bacchus et afflictis requiem mortalibus affert,  "Wine makes a troubled soul to rest,
Crura licet duro compede vincta forent."     Though feet with fetters be opprest."
Demetrius in Plutarch, when he fell into Seleucus's hands, and was prisoner in Syria,
17" spent his time with dice and drink that he might so ease his discontented 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 18 perish, and to him that hath grief of heart, let him drink that he forget
his poverty, and remember his misery no more."       Sollicitis animis onus eximit, it
easeth a burdened soul, nothing speedier, nothing better; which the prophet Zachariah perceived, when he said, " that in the time of Messias, they of Ephraim should
be glad, and their heart should rejoice as through wine." All which makes me very
well approve of that pretty description of a feast in'9 Bartholomeus Anglicus, when
grace was said, their hands washed, and the guests sufficiently exhilarated, with good
discourse, sweet music, dainty fare, exhilarationis gratia, pocula iterum atque iterumn
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
violentiam, but as in that royal feast of 20Ahasuerus, 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 parable remedy, a common, a cheap,
still ready against fear, sorrow, and such troublesome thoughts, that molest the mind;
as brimstone with fire, the spirits on a sudden are enlightened by it. " No better
physic" (saith 21 Rhasis) "for a melancholy man: and he that can keep company,
and carouse, needs no other medicines,"'tis enough. His countryman Avicenna,
31. doc. 2. cap. 8. proceeds farther yet, and will have him that is troubled in mind,
or melancholy, not to drink only, but now and then to be drunk: excellent good
physic it is for this and many other diseases.    Magninus Reg. san. part. 3. c. 31.
will have them to be so once a month at least, and gives his reasons for it, 22" 1 because it scours the body by vomit, urine, sweat, of all manner of superfluities, and
keeps it clean."  Of the same mind is Seneca, the philosopher, in his book de tranquil. lib. 1. c. 15. nonnunquam  ut in aliis morbis ad ebrietatem usque veniendum;
Curas deprimit, tristitice medetur, it is good sometimes to be drunk, it helps sorrow,
depresseth cares, and so concludes this tract with a cup of wine: Habes, Serene
charissime, quca ad tranquillitatem animcB pertinent.  But these are epicureal tenets,
12 Hor. lib. 2. od. 11. " Bacchus dissipates corroding 20 Esther, i. 8.  21 Tract. 1. cont. 1. Non estres laudacares."  13 Odyss. A.  14 Pausanias.  5 Syracides, bilior eo, vel cura melior; qui melancholjcus, utatur
31. 28.     16 Legitur et prisci Catonis. Stepe mero societate hominum et biberia; et qui potest sustinere
caluisse virtus.  17 In pocula etaleamse prwecipitavit, usum vini, non indiget alia medicina, quod eo sunt
et iis fere tempus traduxit, ut wegram crapela mentem omnia ad usum necessaria hujus passionis.  22 Tum
levaret, et conditionis priesentis cogitationes quibus quod sequatur inde sudor, vomitio, urina, a quibus
agitabatur sobrius vitaret.  18 So did the Athenians superfluitates a corpore removentur et remanet corpus
of old, as Suidas relates, and so do the Germans at this mundum.
day.     19 Lib. 6. cap. 23. et 24. de rerum proprietat.
52                               2K




410                            Cure of Melancholy.                [Part. 2. Sec. 5.
tending to looseness of life, luxury and atheism, maintained alone by some heathens,
dissolute Arabians, profane Christians, and are exploded by Rabbi Moses, tract. 4.
Guliel, Placentius, lib. 1. cap. 8. Valescus de Taranta, and most accurately ventilated by Jo. Sylvaticus, a late writer and physician of Milan, med. cont. cap. 14.
where you shall find this tenet copiously confuted.
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.
23 a Prome reconditum, Lyde strenua, ctecubum,  Come, lusty Lyda, fill's a cup of sack,
Capaciores puer hue affer Scyphos,      And, sirrah drawer, bigger pots we lack,
Et Chia vina aut Lesbia."                And Scio wines that have so good a smack." -
I say with him in 24 A. Gellius, " let us maintain the vigour of our souls with a moderate cup of wine," 26Jyatis in usum lctitive scyphis, " and drink to refresh our mind;
if there be any cold sorrow in it, or torpid bashfulness, let's wash it all away." —
JVunc vino pellite curas; so saith 26 Horace, so saith Anacreon,
c, MEOSovra yap ps KutaOat
IIoXiU Kxpet~ov i Oav6vra."
Let's drive down care with a cup of wine: and so say I too, (though I drink none
myself) for all this may be done, so that it be modestly, soberly, opportunely used:
so that; they be not drunk with wine, wherein is excess,l which our 27Apostle forewarns; for as Chrysostom well comments on that place, ad Icetitiam datum est vinum,
non ad ebrietatem, tis for mirth wine, but not for madness: and will/you know
where, when, and how that is to be understood? Vis discere ubi bonum sit vinum?
Jludi quid dicat Scriptura, hear the Scriptures, " 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 occasion. Otherwise, as 28 Pliny telleth us; if singular
moderation be not had, 29, nothing so pernicious,'tis mere vinegar, blandus dcemon,
poison itself."  But hear a more fearful doom, Habac. ii. 15. and 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,;"Vine causeth mirth and grief, 0nothing so good for some, so
bad for others, especially as 31 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 32 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 sarsaparilla provokes sweat
mightily, guaiacum  dries, Claudinus, consult. 89. & 46. Montanus, Capivaccius,
consult. 188. Scoltzii, make frequent and good use of guaiacum  and China,33 so
that the liver be not incensed," good for such as ale 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
Lacedaemonians, 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 they sit chatting and drinking to drive away
the time, and to be merry together, because they find by experience that kind of
drink, so used, helpeth digestion, and procureth alacrity. Some of them take opium
to this purpose.
23 Hol.   24 Lib. 15. 2. noct. Att. Vigorem animi modus absit, venenum.  29 Theocritus idyl. 13. vino
moderato vini usu tueamur, et calefacto simul, refo- dari letitiam et dolorem.  30 Renodeus.  31 Mercutoque animo si quid in eo vel frigidoe tristitime, vel tor- rialis consil. 25. Vinum frigidis optimum, et pessimum
pentis verecundiwe fuerit, diluamus.  25 Hor. 1. 1.  ferin  inelancholif.  32 Fernelius consil. 44 et 45,
od. 27.  26 Od. 7. lib. 1. 26. Nam praestat ebrium me vinum prohibet assiduum, et aromata.  33 Modo jecur
quam mortuum jacere.  27 Ephes. v. 18. ser. 19. in non incendatur.
cap. 5.   28 Lib. 14. 5. Nihil perniciosus viribus si




Mem. 1. Subs. 5.]             Cure of Head-Melancho7y.                              411
Borage, balm, saffron, gold, I have spoken of; Montaltus, c. 23. commends scorzonera roots condite.   Garcius ab Horto, plant. hist. lib. 2. cap. 25. makes mention
of an herb called datura, 34" 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 ecstacy," and makes them gently to laugh. One of the Roman emperors had a
seed, which he did ordinarily eat to exhilarate himself.      35 Christophorus Ayrerus
prefers bezoar stone, and the confection of alkermes, before other cordials, and amber
in some cases.   36" Alkermes comforts the inner parts;     and bezoar stone hath an
especial virtue against all melancholy affections, 37 it refresheth the heart, and corroborates the whole body."     38Amber 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 shall diminish less (the heart so refreshed) of the
strength and substance of the body.
"A. confect. Alkermes 3fS lap. Bezor. 9j.
Succini albi subtiliss. pulverisat. Djj. cum
Syrup. de cort. citri; fiat electuarium."
To bezoar stone most subscribe, Manardus, and 39many 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 taking 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 40 lodocus Sincerus, Itinerario Gallice, so much magnifies, and would have no
traveller omit to see it made. But it is not so general a medicine as the other. Fernelius, consil. 49, suspects alkermes, by reason of its heat, 4a" nothing (saith he)
sooner exasperates this disease, than the use of hot working meats and medicines,
and would have them for that cause warily taken." I conclude, therefore, of this
and all other medicines, as Thucydides of the plague at Athens, no remedy could
be prescribed for it, JNam quod uni profuit, hoc aliis erat exitio: there is no Catholic
medicine to be had: that which helps one, is pernicious to another.
Diamargaritum frigidum, diambra, diaboraginatum, electuarium laetficans Galeni
et Rhasis, de gemmis, dianthos, diamoscum dulce et amarum, electuarium conciliatoris,
syrup. Cidoniorum de pomis, conserves of roses, violets, fumitory, enula campana,
satyrion, lemons, orange-pills, condite, &c., have their good use.
42 "L. Diamoschi dulcis et amari ana 3jj.
Diabuglossati, Diaboraginati, sacchariviolacei
ana j. misce cum syrupo de pomis."
Every physician is full of such receipts: one only I will add for the rareness of it,
which I find recorded by manylearned authors, as an approved medicine against
dotage, head-melancholy, and such diseases of the brain.      Take a 43 rarms 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 3 1f mingle the
powder of these spices with it, and heat them in a platter upon a chafing-dish of coals
together, stirring them well, that they do not burn; take heed it be not overmuch
dried, or drier than a calf's brains ready to be eaten.   Keep it so prepared, and for
three days give it the patient fasting, so that hefast two hours after it. It may be
34 Per 24 horas sensum doloris omnem tollit, et ridere electuarium fit preciocissimum Alcherm. &c.  41 Nihil
facit.  3 Hildesheim, spicel.2.  6 Alkernes, omnia morbum hunc toque exasperat, ac alimentorum vel
vitalia viscera mire confortat.  3s Contra omnes calidiorum usus. Aichermes ideo suspectus, et quod
melancholicos affectus confert, ac certum est ipsius usu semel moneam, caute adhibenda calida niedicamenta.
omnes cordis et corporis vires mirum in modum refici. 42 Sckenkius 1. 1. Observat. de Mania, ad nientis alienas Succinum vero albissimum confortat ventriculurn, tionem, et desipientiam vitio cerebri obortam, in inanustatum discutit, urinarn movet, &c.  s3Gartias ab scripto codice Germanico, tale medicamentium reperi.
Horto aromatum lib. 1. cap. 15. adversus omnes morbos 43 Caput arietis nondum experti venerein, uno ictu
melancholicos conducit, et venenum. Ego (inquit) utor amputatum, cornibus tanturn demotis, integrum cun
in morbis nelancholicis, &c. et deploratos hujus usu ad lana et pelle bena elixabis, turn aperto cerebrum eximes,
pristinam sanitatem restitui. See more in Bauhinus' et addens aromata, &c.
bouk de lap. Bezoar c. 45.  40 Edit, 1617. Molspelii




412                             Cure of Melancholy.                 [Part. 2. Sec. 5.
eaten with bread in an egg or broth, or any way, so it be taken.  For fourteen days
let him use this diet, drink no wine, &c. Gesner, hist. animal. lib. 1. pag. 917.
-Caricterius, pract. 13. in.JNich. de metri. pag. 129. latro: Witenberg. edit. Tubing.
pag. 62, mention this medicine, though with some variation; he that list may try
it 44 and many such.
Odoraments to smell to, of rose-water, violet flowers, balm, rose-cakes, vinegar, &c.,
do much recreate the brains and spirits, according to Solomon. Prov. xxvii. 9. " They
rejoice the heart," and as some say, nourish; Itis a question commonly controverted in our schools, an odores nutriant; let Ficinus, lib. 2. cap. 18. decide it;
45 many arguments he brings to prove it; as of Democritus, that lived by the smell
of bread alone, applied to his nostrils, for some few days, when for old age he could
eat no meat. Ferrerius, lib. 2. meth. speaks of an excellent confection of his making,
of wine, saffron, &c., which he prescribed to dull, weak, feeble, and dying men to
smell to, and by it to have done very much good, aeque fere profuisse olfactu, et
potu, as if he had given them drink. Our noble and learned Lord 46Verulam, in his
book de vita et morte, commends, therefore, all such cold smells as any way serve
to refrigerate 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, 47 of the flowers of water lilies, lettuce, violets,
camomile, wild mallows, wether's-head, &c.," must be used many mornings together.
Montan. consil. 31, would have the head so washed once a week. Lselius a fonte
Eugubinus consult. 44, for an Italian count, troubled with head-melancholy, repeats
many medicines which he tried, 48"s but two alone which did the cure; use of whey
made of goat's 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, 49 or a young lamb
divided in the back, exenterated, &c.; all acknowledge the chief cure in moistening throughout.   Some, saith Laurentius, use powders and caps to the brain      but
forasmuch as such aromatical things are hot and dry, they must be sparingly administered.
Unto the heart we may do well to apply bags, epithemes, ointments, of which
Laurentius, c. 9. de melan. gives examples.   Bruel prescribes an epitheme 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, 50 in which the seeds of cummin, rue,
carrots, dill, have been boiled.
Baths are of wonderful great force in this malady, much admired by 6 Galen,
52IEtius, Rhasis, &c., of sweet water, in which is boiled the leaves of mallows, roses,
violets, water-lilies, wether's-head, flowers of bugloss, camomile, melilot, &c. Guianer,
cap. 8. tract. 15, would have them used twice a day, and when they came 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 Renodeus, Platerus, (amuleta inquit non negligenda) and others; look for them
in Mizaldus, Porta, Albertus, &c. Bassardus Viscontinus, ant. philos. commends
hypericon, or St. John's wort gathered on a 53 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." 54 Philes, a Greek author that flourished in the time of Michael
Paleologus, writes that a sheep or kid's skin, whom a wolf worried, 5jHIcedus inhumani raptus ab ore lupi, ought not at all to be worn about a man, "because it causeth
44Cilis testudinis ustus, et vino potus melancholiam  et pulmo arietis, calidus agnus per dorsum divisus,
curat, et rasura cornu Rhinocerotis, &c. Sckenkius. exenteratus, admiotus sincipiti.  5soSemnia cuinini,
45 Instat in matrice, quod sursum et deorsum ad odoris ruta!, dauci anethi cocta.  61 Lib. 3. de locis affect.
sensuma praucipitatur. 46 Viscount St. Alban's. 47 Ex 62 Tetrab. 2. ser. 1. cap. 10.  53 Cap. de mel. collectum
decocto florum nympheae, l]ctue, violarurn, chamomile, die vener. hora Jovis curn ad Energiam venit c. 1. ad
alibeae, capitis vervecum, &c.  48 Inter auxilia multa plenilunium Julii, inde gesta et.collo appensa hunc
adhibita, duo visa sunt remnedium adferre, usus seri affectum apprime juvat et fanaticos spiritus expellit.
caprini cum extracto Hellebori, et irrigatio ex lacte 54L. de proprietat. animal. ovis a lupo correptce pellem
Nymphelie, violarum, &c. sutures coronali adhibita; his non esse pro indumento corporis usurpandam, cordis
remediis sanitate pristinam adeptus eat.  49 Confert enim palpitationemr excitat, &c..5 Mart.




Mem. 1. Subs. 6.]         Cure of Head-Jelancholy.                     413
palpitation of the heart," not for any fear, but a secret virtue which amulets have.
A ring made of the hoof of an ass's right fore foot carried about, &c. I say with
6Renodeus, they are not altogether to be rejected. Paeony doth cure epilepsy;
precious stones most diseases; 57a wolfPs dung borne with one helps the colic, 8 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 5 my mother; whom,
although I knew to have excellent skill in chirurgery, sore eyes, aches, &c., 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 cumfebre? For
what antipathy? till at length rambling amongst authors (as often I do) I found
this very medicine in Dioscorides, approved by Matthiolus, repeated by Alderovandus, cap. de./ranea, lib. de insectis, 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.lccidents to procure Sleep..Igainst fearful Dreams,
Redness, yc.
WHEN you have used all good means and helps' of alteratives, avertcrs, 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 by all means procured, which sometimes is a sufficient60 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, distilled waters, &c. Compounds are
syrups, or opiates, syrup of poppy, violets, verbasco, which are commonly taken
with distilled waters.
R. diacodii 3j. diascordii 3fS aqua lactucte 3iij. l
mista fiat potio ad horam sonii sumenda.
Requies.WVic7olai, Philonium Romanum, Triphera magna, pilule de Cynoglossa,
Dioscordium, Laudanum Paracelsi, Opium, are in use, &c. Country folks commonly make a posset of hemp-seed, which Fuchsius in his herbal so much discommends; yet i have seen the good effect, and it may be used where better medicines
are not to be had.
Laudanum Paracelsi is prescribed in two or three grains, with a drachm of Dioscordium, 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 6' for a cordial, and at Goa in the Indies; the dose 40 or 50 grains.
Rulandus calls Requiem.Jicholai, ultimum refugium, the last refuge; but of this
and the lest look for peculiar receipts in Victorius Faventinus, cap. de phrensi.
Heurnius cap. de mania. Hildesheim spicel. 4. de somno et vigil. S'c. Outwardly used,
as oil of nutmegs by extraction, or expression with rosewater to anoint the temples,
oils of poppy, nenuphar, mandrake, purslan, violets, all to the same purpose.
Montan. consil. 24 Sf 25. much commends ordoraments of opium, vinegar, and
rosewater. Laurentius cap. 9. prescribes pomanders and nodules; see the receipts
in him; Codronchus 62 wormwood to smell to.
Unguentum Jllabastritum, populeum, are used to anoint the temples, nostrils, or if
56 Phar. lib. 1. cap. 12.  57 _Atius cap. 31. Tet. 3.  61 Bellonius nbservat. 1. 3. c. 15. lassitudinem  et labores
ser. 4.   58Dioscorides, Ulysses Alderovandus de  animi tollunt; inde Garcias ab Horto, lib. 1. cap. 4.
aranea.  59 Mistress Dorothy Burton, she died, 1629. simp. mied.  62 Absynthium somnos allicit olfactu.
6o Solo somno curata est citra lpedici auxilium, fol. 154.
2K2




414                            Cure of Melancholy.                 [Part. 2. Sec. 5.
they be too weak, they mix saffron and opium.   Take a grain or two of opium, and
dissolve it with three or four drops of rosewater in a spoon, and after mingle with it
as much Unguentum populeum as a nut, use it as before: or else take half a drachm
of opium, Unguentum populeum, oil of nenuphar, rosewater, rose-vinegar, of each
half an ounce, with as much virgin wax as a nut, anoint your temples with some
of it, ad horam somni.
Sacks of wormwood, 63mandrake, 64henbane, roses made like pillows and laid
under the patient's head, are mentioned by 65 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 castorium a drachm and a half, of opiuim half a scruple,
mixed both together with a little water of life, make two small plasters thereof, and
apply them to the temples.
Rulandus cent. 1. cur. 17. cent. 3. cur. 94. prescribes epithemes and lotions of the
head, with the decoction of flowers of nymphea, violet-leaves, mandrake roots,
henbane, white poppy. Herc. 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.
66 Bayerus lib. 2. c. 13. sets down some remedies against fearful dreams, and such
as walk and talk in their sleep. Baptista Porta Mag. nat. 7. 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 supper, &c. Such men must
not eat beans, peas, garlic, onions, cabbage, venison, hare, use black wines, or any
meat hard of digestion at supper, or'lie on their backs, &c.
Rusticus pudor, bashfulness, flushing in the face, high colour, ruddiness, are common grievances, which much torture many melancholy men, when they meet a man,
or come in 67 company of their betters, strangers, after a meal, or if they drink a cup
of wine or strong drink, they are as red and fleet, and sweat as if they had been at
a mayor's feast, prcesertim si metus accesserit, it exceeds, 68they think every man
observes, takes notice of it: and fear alone will effect it, suspicion without any other
cause. Sckenkius observ. med. 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 him,
and offered Biarus, a physician, all that she had to be cured of it. And'tis most
true, that 69Antony Ludovicus saith in his book de Pudore, " bashfulness either hurts
or helps," such men I am sure it hurts. If it proceed from suspicion ox fear, 0 Felix
Plater prescribes no other remedy but to reject and contemn it: Id populus curat
scilicet, as a 71 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 2 Jobertus observes med. pract. 1. 1. c. 7.) after
a little exercise or stirring, for many are then hot and red in the face, or if they do
nothing at all, especially women; he would have them let blood in both arms, first
one, then another, two or three days between, if blood abound; to use frictions of
the other parts, feet especially, and washing of them, because of that consent which
is between the' head and the feet. 73And withal to refrigerate the face, by washing
it often with rose, violet, nenuphar, lettuce, 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; R. lithar. argent. unc.j. cerussae candidissimce,  jjj. caphurce, 9 jj.
dissolvantur aquarum  solani, lactucce, et nenupharis ana unc. jjj. aceti vini albi. unc.
jj. aliquot horas resideat, deinde transmittatur per philt. aqua servetur in vase vitreo,
63 Read Lemnius lib. her. bib. cap. 2. of Mandrake. 69 Olysipponensis medicus; pudor ant juvat aut Idit.
64 Hyoscyamus sub cervicali viridis.  65 Plantun  70 De mentis alienat.  71 M. Doctor Ashworth.
pedis inungere pinguedine gliris dicunt efficacissimum, 72 Facies nonnullis maxime calet rubetque si se pauluet quod vix credi potest, dentes inunctos ex sorditie au. lum exercuerint; nonnullis quiescentibus idem accidit,
rium canis somnum profundum conciliare, &c. Cardan feominis prTsertim; causa quicquid fervidum aut hali.
de rerum varietat.  66 Veni mecum lib.  67 Ant tuosum sanguinem facit.  73 Interim faciei prospi.
si quid incautius exciderit aut, &c.  68 Nam qua ciendum ut ipsa refrigeretur; utrumque prmestabit freparte pavor simul est pudor additus illi. Statius. quens potio ex aqua rosarum, violarum, nenupharis, &c.




Mem. 2.]               Cure of Melancholy over all the Body.                     415
ac ea bis terve facies quotidie irroretur.  74 Quercetan spagir. phar. cap. 6. commends
the water of frog's spawn for ruddiness in the face.    5 Crato consil. 283.  Scoltzii
would fain have them use all 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.  76 Hollerius knew
one cured alone with the use of succory boiled, and drunk for five months, every
morning in the summer.      7 It is good overnight to anoint the face with hare's
blood, and in the morning to wash it with strawberry and cowslip water, the juice
of distilled lemons, juice of cucumbers, or to use the seeds of melons, or kernels
of peaches beaten small, or the roots of Aron, and mixed with wheat bran to bake
it in an oven, and to crumble it in strawberry water, 78 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 the
like, they must avoid all violent passions and actions, as laughing, &c., strong drink,
and drink very little, 79 one draught, saith Crato, and that about the midst of their
meal; avoid at all times indurate salt, and especially spice and windy meat.
80 Crato prescribes the condite fruit of wild rose, to a nobleman his patient, to be
taken before dinner or supper, to the quantity of a chestnut. It is made of sugar,
as that of quinces. The decoction of the roots of sowthistle before meat, by the
same author is much approved.    To eat of a baked apple some advice, 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.
R. Nucleorum persic. seminis melonum ana unc. S3
aqua fragrorum 1. ij. misce, utatur mane."
~1 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 Crato's counsels, Arnoldus
lib 1. breviar. cap. 39. 1. Rulande, Peter Forestus de Fuco, lib. 31. obser. 2.  To
Platerus, Mlercurialis, Ulmus, Rondoletius, Heurnius, Menadous, and others that have
written largely of it.
Those other grievances and symptoms of headache, palpitation of heart, Vertigo,
deliquium, 4-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, 2 it is
best to begin with blood-letting. The Greeks prescribe the 3 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 heaviness in the head: if
black blood issue forth, bleed on; if it be clear and good, let it be instantly suppressed, 84 because the malice of melancholy is much corrected by the goodness of
the blood."   If the party's strength will not admit much evacuation in this kind at
once, it must be assayed again and again: if it may not be conveniently taken from
the arm, it must be taken from the knees and ankles, especially to such men or
women whose haemorrhoids or months have been stopped. s8 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.
74 Ad faciei ruborem aqua spermatis ranarum. 0 Idem ccnsil. 283. Scoltzii laudatur conditus rosae'7Recte utantur in testate floribus Cichorii sacchoro caninme fructus ante prandium et caenem ad magnitudi.
conditis vet saccharo rosaceo, &c.  76 Solo usu decocti nem castaneae. Decoctum radium Sonchi, si ante cibum
Cichorii.  77Utile imprinis noctu faciem illinire sumatur, valet plurimum.  81 Cucurbit, ad scapulas
sanguine leporino, et mane aqua fragrorum vel aqua appositme.  2 Piso.  83 Mediana prre cateris.
floribus verhasci cum succo limontum distillato abluere. 84 Succi melancholici malitia f sanguinis bonitate cor.
IbUtile rubenti faciei caseum recentem imponere. rigitur.  85 Perseverante malo ex quacunque parte
1aConsil. 2L'ib unico. vini haustu sit contentus. sanguinisdetrahi debet.




416                            Cure of Melancholy.                   [Part. 2. Sec. 5.
The hemorrhoids are to be opened with an instrument or horse-leeches, &c. See
more in Montaltus, cap. 29. 86 Sckenkius hath an example of one that was cured by
an accidental wound in his thigh, much bleeding freed him from melancholy. Diet,
diminutives, alteratives, cordials, correctors as before, intermixed as occasion serves,
87. all their study must be to make a melancholy man fat, and then the cure is
ended." Diuretics, or medicines to procure urine, are prescribed by some in this
kind, hot and cold: hot where the heat of the liver doth not forbid; cold where the
heat of the liver is very great:  amongst hot are parsley roots, lovage, fennel, &c.:
cold, melon seeds, &c., with whey of goat's milk, which is the common conveyer.
To purge and s9 purify the blood, use sowthistle, succory, senna, endive, carduus
benedictus, dandelion, hop, maiden-h'ir, fumitory, bugloss, borage, &c., with their
juice, decoctions, distilled waters, syrups, &c.
Oswaldus, Crollius, basil Chym. much admires salt of corals in this case, and
JEtius, tetrabib. ser. 2. cap. 114. Hieram Archigenis, which is an excellent medicine
to purify the blood, " for all melancholy affections, falling sickness, none to be compared to it."
MEMB. II1.
SUBSECT. I.-Cure of Hypochondriacal Melancholy.
IN this cure, as in the rest, is especially required the rectification of those six nonnatural things above all, as good diet, which Montanus, consil. 27. enjoins a French
nobleman, " to have an especial care of it, without which all other remedies are in
vain." Blood-letting is not to be used, except the patient's body be very full of
blood, and that it be derived from the liver and spleen to the stomach and his vessels,
then 90 to draw it back, to cut the inner vein of either arm, some say the salvatella,
and if,,the malady be continuate, 9 to open a vein in the forehead.
Preparatives and alteratives may be used as before, saving that there must be
rqspect had as well to the liver, spleen, stomach, hypochondries, as to the heart and
brain. To comfort the 92 stomach and inner parts against wind and obstructions, by
Areteus, Galen, Atius, Aurelianus, &c., and many latter writers, are still prescribed
the decoctions of wormwood, centaury, pennyroyal, betony sodden in whey, and
daily drunk: many have been cured by this medicine alone.
Prosper Altinus and some others as much magnify the water of Nile against this
malady, atnespecial good remedy for windy melancholy.      For which reason belike
Ptolemeus Philadelphus, when he married his daughter Berenice to the king of
Assyria (as Celsus, lib. 2. records), magnis impensis.Jili aquam ajferri jussit, to his
great charge caused the water of Nile to be carried with her, and gave command,
that during her life she should use no other drink. I find those that commend use
of apples, in splenetic and this kind of melancholy (lamb's-wool some call it), which
howsoever approved, must certainly be corrected of cold rawness and wind.
Codronchus in his book de sale absyn. magnifies the oil and salt of wormwood
above all other remedies, 93 which 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 pharmacopoeia speaks of.
Diminutives and purges may 94 be taken as before, of hiera, manna, cassia, which
Montanus consil. 230. for an Italian abbot, in this kind prefers before all other simples,
80Observat. fol. 154. curatus ex vulnere in crure ob pertinax morbus, venam fronte secabis. Bruell. 92 Ego
cruorem arnissun.  87 Studium sit omne ut melan- maxinam curam stonacho delegabo. Octa. Horatianus
cholicus impinguetur: ex quo enim pingues et carnosi, lib. 2. c. 7.  93Citius et efficacius suas vires exercet
illico sani sunt.  ss Hildesheim spicel. 2. Inter calida quam solent decocta ac diluta in quantitate multa, et
radix petrofelini, apii, feniculi; Inter frigida emulsio magna cum assumentium molestia desumpta. Flatius
seminis melonum cum sero caprino quod est commune hic sal efficaciter dissipat, urinam movet, htimores
vehiculum.   E9 Hoc unum pramnoneo domine ut sis crassos abstergit, stolnachurn egregie confortat, crudidiligens circa victum, sine quo cetera remedia frustra tater, nauseanm, appetentiamn mirumn in modurn renoadhibentur.  0s Laurentius cap. 15. evulsionis gratia vat, &c.,94Piso, Altonarus, Laurentius c. 15.
venam internam alterius hrachii secamus.  9 Si




Mem. 3. Subs. 1.]       Cure of Hypochondriacal Melancholy.                      417
95" 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 hellebore; but still take heed il this malady, which I have often
warned, of hot medicines, 96 because (as Salvianus adds) drought follows heat,
which increaseth the disease:" and yet Baptista Sylvaticus controv. 32. forbids cold
medicines, 97 because they increase obstructions and other bad symptoms."         But
this varies as the parties do, and'tis not easy to determine which to use. 9s, The
stormach most part in this infirmity is cold, the liver hot; scarce therefore (which
Montanus insinuates consil. 229. for the Earl of Manfort) can you help the one and
not hurt the other:" much discretion must be used; take no physic at all he concludes without great need. Laelius?Egubinus consil. for an hypochondriacal German
prince, used many medicines; but it was after signified to him in " letters, that the
decoction of China and sassafras, and salt of sassafras wrought him an incredible
good." In his 108 consult. he used as happily the same remedies; this to a third
might have been poison, by overheating 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, I will not omit, cited
by Hildesheim, spicel. 2. prescribed by Mat. Flaccus, and out of the authority of
Benevenius. Antony Benevenius in a hypochondriacal passion, 100 cured an exceeding great swelling of the spleen with capers alone, a meat befitting that infirmity,
and frequent use of the water of a smith's forge; by this physic he helped a sick
man, whom    all other physicians had forsaken, that for seven years had been splenetic."  And of such force is this water, 1' that those creatures as drink of it, have
commonly little or no spleen." See more excellent medicines for the spleen in him
and 2 Lod. Mercatus, who is a great magnifier of this medicine.,This Chalybs preparatus, or steel-drink, is much likewise commended to this disease by Daniel $ennertus 1. 1. part. 2. cap. 12. and admired by J. Caesar Claudinus Respons. 29. he calls
steel the proper 3alexipharmacum of this malady, and much magnifies it; look for
receipts in them.   Averters must be used to the liver and spleen, and to scour the
meseraic veins: and they are either too open or provoke urine. You can open no
place better than the haemorrhoids, "which if by horse-leeches they be made to
flow,4 there may 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 blood-letting.
Laurentius cap. 15. calls this of horse-leeches a sure remedy to empty the spleen
and meseraic membrane.     Only Montanus consil. 241. is against it; 5" to other men
(saith he) this opening of the haemorrhoids seems to be a profitable remedy; for my
part I do not approve of it, because it draws away the thinnest blood, and leaves the
thickest behind."
AEtius, 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 subtile or thinnest is evacuated, the thicker matter remains."
Clysters are in good request.  Trincavelius lib. 3. cap. 38. for a young nobleman,
esteems of them in the first place, and Hercules de Saxonia Panth. lib. 1. cap. 16. is
a great approver of them.    7  I have found (saith he) by experience, that many
95 His utendum smapius iteratis: a vehementioribus malia que apud hos fabros educantur, exigios habent
semper abstinerdiim ne ventremn exasperent.  6 Lib. lienes.  2 L. 1. cap. 17.  Continuus ejus usus
2. cap. 1. Quoniani caliditate conjuncta est siccitas semper felicem in tegris finem est assequutus.  4 Si
qure malum auget.  97 Qluisquis frigidis auxiliis hoc Hemorroides fluxerint, nullum prmestantius esset rernemorbo usus fuerit, is obstructionem aliaque symptornata dium, quamsanguifugis adinotis provocari poterant. obaugebit.    98 Ventriculus plerumque frigidus, epar servat. lib. 1. pro hypoc. legulcio.  5 Allis apertio
calidum; quomodo ergo ventriculum calefaciet, vel re- haec in hoc morbo videtur utilissima; mihi non adauofrigerabit hepar sine alterius maxirno detrimento? dumn probatur, quiasanguinem tenuem attrahit et crasa Siguificatum per literas, incredibilem utilitatem ex sum relinquit.  6 Lib. 2. cap. 13. omnes melancholici
decocto Chinae, et Sassafras percepisse.  00 Tumo- debent omittere urinam provocantia, quoniamn per ea
rem splenis incurabilem sola cappari curavit, cibo tali educitur subtile, et remanet crassunm.  7 Ego expe.
ipgritudine aptissiumo: Soloque usu aqure, in qua faber rientia probavi, multos fiypocondriacos solo usu Clyso
fernarius sape candens ferrunm extinxerat, &c.  1 Ani. terum fuisse sanatos.
53




418                            Cure of Melancholy.                 [Part. 2. Sec. 5
hypochondriacal melancholy men have been cured by the sole use of clysters,"'
receipts are to be had in him.
Besides those fomentations, irrigations, inunctions, odoramelts, prescribed for the
head, there must be the like used for the liver, spleen, stomach, hypochondries, &c.
s 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
kind of melancholy, some prescribe 9treacle in winter, especially before or after
purges, or in the spring, as Avicenna,'0 Trincavellius mithridate, "Montaltus paeony
seed, unicorn's horn; os de corde cervi, eyc.
Amongst topics or outward medicines, none are more precious than baths, but of
them I have spoken.    Fomentations to the hypochondries are very good, of wine
and water in which are sodden southernwood, melilot, epithyme, mugwort, senna,
polypody, as also 12 cerotes, 13 plaisters, liniments, ointments for the spleen, liver, and
hypochondries, of which look for examples in Laurentius, Jobertus lib. 3. c.. pra.
med. Montanus consil. 231. Montaltus cap. 33. Hercules de Saxonia, Faventinus.
And so of epithemes, digestive powders, bags, oils, Octavius Ioratianus lib. 2. c. 5.
prescribes calastic cataplasms, or dry purging medicines; Piso 4 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 against the heart, iEtius sinapisms; Montaltus cap. 35. would
have the thighs to be 15 cauterised, Mercurialis prescribes beneath the knees; Laelius
_ZEgubinus 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
Hildesheim spicel 2. would have 1s issues made in both the thighs; 17 Lod. Mercatus
prescribes them  near the spleen, aut prope ventriculi regimen, 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..gainst Costiveness, Sfc.
IN this kind of melancholy one of the most offensive symptoms is wind, which,
as in the other species, so in this, hath great need to be corrected and expelled.
The medicines to expel it are either inwardly taken, or outwardly.   Inwardly to
expel wind, are simples or compounds: simples are herbs, roots, &c., as galanga,
gentian, angelica, enula, calamus aromaticus, valerian, zeodoti, iris, condite ginger,
aristolochy, cicliminus, China, dittander, pennyroyal, rue, calamint, bay-berries, and
bay-leaves, betony, rosemary, hyssop, sabine, centaury, mint, camomile, stwechas,
agnus castus, broom-flowers, origan, orange-pills, &c.; spices, as saffron, cinnamon,
bezoar stone, myrrh, mace, nutmegs, pepper, cloves, ginger, seeds of annis, fennel,
amni, cari, nettle, rue, &Sc., juniper berries, grana paradisi; compounds, dianisum,
diagalanga, diaciminum, diacalaminth, electuarium de baccis lauri, benedicta laxativa,
pulvis ad status. antid. forent. pulvis carminativus, aromaticum rosatum, treacle,
mithridate, 4c.  This one caution of19 Gualter Bruell is to be observed in the administering of these hot medicines and dry, " that whilst they covet to expel wind,
they do not inflame the blood, and increase the disease; sometimes (as he saith)
medicines must more decline to heat, sometimes more to cold, as the circumstances
require, and as the parties are inclined to heat or cold.
Outwardly taken to expel winds, are oils, as of camomile, rue, bays, &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.         20Areteus prescribes
8 In cruditate optimum, ventriculum arctius alligari. teriamque evocant.  loGavendnm hic diligenter a
9 j. Theriacme, Vere praesertim et restate.  lo Cons. Imultum calefacientibus, atque exsiccantibus, sive ali.
12 1...    Cap. 33.  12Trincavellius consil. 15. menta fuerint hasc, sive medicamenta: nonnulli enim
cerotum pro sene melancholico ad jecur optimum. ut ventositates et rugitus conpescant, hujusmodi uten.
13 Enplastra pro splene. Fernel. consil. 45.  14Dropax tes medicamentis, plurimum peccant, norbum sit aua pice navali, et oleo rutaceo affigatur ventriculo, et gentes: debentenimmedicamenta declinare ad calidum
toti metaphreni.    a5Cauteria cruribus inusta. vel frigidum secundum exigentiam circumstantiar'm,
-1 Fontanellae sint in utroque crure.  17 Lib. 1. c. 17. vel ut patiens inclinat ad cal. et frigid.  20 Cap. 5.
18 De mentis alienat. c. 3. flatus egregie discutiunt ma- lib. 7.




Mem. 3. Subs. 2.]     Cure of Hypochondriacal Melancholy.                   419
cataplasms of camomile flowers, fennel, aniseeds, cummin, rosemary, wormwoodleaves, &c.
21 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; 22 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. med. resp. 33. admires these cupping-glasses, which he
calls out of Galen, 23 a kind of enchantment, 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 hypochondriacal person, that was extremely tormented with wind, prescribes a strange remedy. Put
a pair of bellows end into a clyster pipe, and applying it into the fundament, open
the bowels, so draw forth the wind, natura non admittit vacuum. He vaunts he was
the first invented this remedy, and by means of it speedily eased a melancholy man.
Of the cure of this flatuous melancholy, read more in Fienus de fatibus, cap. 26.
et passim alias.
Against headache, vertigo, vapours which ascend forth of the stomach to molest
the, head, read Hercules de Saxonia, and others.
If costiveness offend in this, or any other of the three species, it is to be corrected
with suppositories, clysters or lenitives, powder of senna, condite prunes, &c. R.
Elect. lenit. e succo rosar. ana 3 j. misce. Take as much as a nutmeg at a time,
half an hour before dinner or supper, or pil. mastichin. 3 j. in six pills, a pill or two
at a time. See more in Montan. consil. 229. Hildesheim spicel. 2. P. Cnemander,
and Montanus commend 24,6 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
saltem 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 que non prosunt singula, multa juvant.
21 Piso Bruel. mire flatus resolvit.  22 Lib. 1. c. 17. temr deglutiant nucis parve, tribus horis ante prandium
nonnullos prstensione ventris deploratos illico restitu- vel cenam, ter singulis septimanis prout expedire vide.
tos his videmus.  23Velut incantamentum quoddam bitur; nam prwaterquam quod alvum mollem efficit, ob.
ex flatuoso spiritu, doloremr ortum levant.  24 Tere- structiones aperit, ventriculum purgat, urinam provocat
binthinam Cypriam habeant familiarem, ad quantita- hepar mundificat.




(420 )
THE
SYNOPSYS OF THE THIRD PARTITION.'Preface or Introduction. Subsect 1.
Love's definition, pedigree, object, fair, amiable, gracious, and pleasant, from which comes
beauty, grace, which all desire and love, parts affected.
(Natural, in things without life, as love and hatred of elements; and with life, as
vegetable, vine and elm, sympathy, antipathy, &c.
"_* |~ Sensible, as of beasts, for pleasure, preservation of kind, mutual agreement, custom,'~"Q      jbringing up together, &c.
(pPro fita ble              Health, wealth, honour, we love our benefactors:,.|  I   Prof          aSubls..e   nothing so amiable as profit, or that which hath
a show of commodity.
or|..                  f.s'Things without life, made by art, pictures, sports,
Division                                 games, sensible objects, as hawks, hounds, horses;
jf or kinds,      r Simple,                  Or men themselves for similitude of manners,
Subs. 2.            which                    natural affection, as to friends, children, kinsmen,
Pleasant,,, ~bftI hath three                           &c., for glory such as commend us.
c'~< ~   l     objects,                        (Before marriage, as Heroical Mel. Sect.
E                   as M. 1.               Of wo-      2. vide op
1.                                        men, as   Or after marriage, as Jealousy, Sect. 3.
x*^ ~:         I                    I  vide 
or          Honest     Fucate in show, by some error or hypocrisy; some
XQ)2~~Sb <'    3.                       odpr         i' vT8  ^ seem and are not; or truly for virtue, honesty,
M Subs. *i      good parts, learning, eloquence, &c.
Mixed of   Common good, our neighbour, country, friends, which      is
all three,    charity; the defect of which is cause of much discontent and
which         melancholy.
extends to       or      In excess, vide nr
M. 3.      God, Sect. 4. In defect, vide A.
Memb. 1.
His pedigree, power, extent to vegetables and sensible creatures, as well as men, to
spirits, devils, &c.
His name, definition, object, part affected, tyranny.
fStars, temperature, full diet, place, country, clime, condition, idleness,
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,
Causes,      hair, hands, &c. Subs. 2.
MCsesmb,    Artificial allurements, and provocations of lust and love, gestures, apparel,
dowry, money, &c.
Cp                  Quest. Whether beauty owe more to Art or Nature?  Subs. 3.
Heroical               Opportunity of time and place, conference, discourse, music, singing,
or Love-                  dancing, amorous tales, lascivious objects, familiarity, gifts, promises,
Melan-                    &c. Subs. 4.
choly, in             IBawds and Philters, Subs. 5.
which       Symp-       Of bd     (Dryness, paleness, leanness, waking, sighing, &c.
consider,   toms or   X       y      Quest. An detur pulsus amatorius?
signs,         or        Bd,       Fear, sorrow, suspicion, anxiety, &c.
igem b. 3.  O            Bad, as    A hell, torment, fire, blindness, &c.
ltOf mind. <   or     sDotage, slavery, neglect of business.
Good, a    Spruceness, neatness, courage, aptness to learn
I  a s'  tmusic, singing, dancing, poetry, &c.
Prognostics; despair, madness, phrensy, death, Memb. 4.
(By labour, diet, physic, abstinence, Subs. 1.
To withstand the beginnings, avoid occasions, fair and foul means, change
of place, contrary passion, witty inventions, discommend the former,
Cures,      bring in another, Subs. 2.
Memb. 5.   By good counsel, persuasion, from future miseries, inconveniences, &c. S. 3.
I By philters, magical, and poetical cures, Subs. 4.
To let them have their desire disputed pro and con. Impediments re-. moved, reasons for it. Subs. 5.




Synopsis of the Third Partition.                         421
fHis name, definition, extent, power, tyranny, Memb. 1.
Division,                 fTo many beasts; as swans, cocks, bulls.
Equivo-   f   Improper     To kings and princes, of their subjects, successors.
cations,         or        To friends, parents, tutors over their children, or otherwise.
kinds,                    { p  Before marriage, corrivals, &c.
Subs. 1.  t    Proper      After, as in this place our present subject.
co[               In the par-  fIdleness, impotency in one party, melancholy, long absence.
jSect. 2.     j      or          wantonness, inequality of years, persons, fortunes, &c.
from others.        Outward enticements and provocations of others.
Symptoms,     Fear, sorrow, suspicion, anguish of mind, strange actions, gestures, looks,
Me rmb. 2.       speeches, locking up, outrages, severe laws, prodigious trials, &c.
^    Prognostics,  Despair, madness, to make away themselves,
Memb. 3.        and others.
rBy avoiding occasions, always busy, never to be idle.
Cures,    By good counsel, advice of friends, to contemn or dissemble it. Subs. 1.
Muembr 4   By prevention before marriage. Plato's communion.
To marry such as are equal in years, birth, fortunes, beauty, of like conditions, &c.
L          LOf 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, superstitious, idolators,
prophets, heretics, &c. Subs. 1.
Ca s  io  o The devil's allurements, false miracles,'priests for
Cau,   From others     their gain. Politicians to keep men in obedience,
Subs 2   f     or        bad instructors, blind guides.
S   2.  from them-  Simplicity, fear, ignorance, solitariness, melancholy,
selves.      curiosity, pride, vain-glory, decayed image of God.
Zeal without knowledge, obstinacy, superstition,
(In excess                 General     strange devotion, stupidity, confidence, stiff defence
of such as                            of their tenets, mutual love and hate of other
do that                I              sects, belief of incredibilities, impossibilities.
which is                           fOf heretics, pride, contumacy, contempt of others,
not re-    J Po    s,       or        wilfulness, vain-glory, singularity, prodigious paraquired.     jSubs. 3.                 doxes.
Memb. 1.                            In superstitious blind zeal, obedience, strange works,
Particur  fasting, sacrifices, oblations, prayers, vows, pseudo4^ ~      ~        ~       a *    martyrdom, mad and ridiculous customs, ceremoiP                                         nies, observations.
In pseudo-prophets, visions, revelations, dreams,
>>|3h                                  prophecies, new doctrines, &c., of Jews, Gentiles,
X,                                  [. Mahometans, &c.
I<    Prognostics 5  s 4.     (New doctrines, paradoxes, blasphemies, madness, stuPrognostics, Subs. 4.
Prognosti,  S. 4.    pidity, despair, damnation.
X.                                     FBy physic, if need be, conference, good counsel,
o  ICures, Subs. 5.                        persuasion, compulsion, correction, punishment.
M.                                      l  Quaeritur an cogi debent?  Affir.
Secure, void [Epicures, atheists, magicians, hypocrites, such as have cauterised
1M21 |of grace and i       consciences, or else are in a reprobate sense, worldly-secure,
fears.          some philosophers, impenitent sinners, Subs. 1.
orThe devil and his allurements, rigid preachers, that
sOvfr,          wound their consciences, melancholy, contemplaDistrustful,   Causes, <   tion, solitariness.
In defect,  or too timor-  Subs. 2.  How melancholy and despair differ. Distrust, weakas Memb.   ous, as des-               ness of faith. Guilty conscience for offence com2.         perate. In                 mitted, misunderstanding Scr.
despair con-               Fear, sorrow, anguish of mind, extreme tortures
Isider,        Symptoms,      and horror of conscience, fearful dreams, conSubs. 3.      ceits, visions, &c.
Prognostics.  Blasphemy, violent death, Subs. 4.
i a es, X F Physic, as occasion serves, conference, not to be
Cures, S. 5.   idle or alone. Good counsel, good company, all
comforts and contents, &c.
2L




(422)
THE THIRD PARTITION.
LOVE-MELANCHOLY.
THE FIRST SECTION, MEMBER, SUBSECTION.
The Preface.
THERE will not be wanting, I presume, one or other that will much discommend
some part of this treatise of love-melancholy, and object (which'Erasmus 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 effeminate courtier, or some such
idle person." And'tis true they say: for by the naughtiness of men it is so come
to pass, as 2 Caussinus observes, ut castis aurTzus 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 3 Petronius, and seem to be angry that their ears are violated
with such obscene speeches, that so they may be atmired for grave philosophers
and staid carriage. They cannot abide to hear talk of love toys, or amorous discourses, vultu, gestu, oculis in their outward actions averse, and yet in their cogitations they are all out as bad, if not worse than others.
4 " Erubuit, posuitque meum Lucietia librum
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 5 Guazzo, an old, a grave discreet man is fittest to discourse
of love matters, because he hath likely more experience, observed more, hath a more
staid judgment, can better discern, resolve, discuss, advise, give better cautions, and
more solid precepts, better inform his auditors in such a subject, and by reason of
his riper years sooner divert. Besides, nihil in hdc amoris voce subtimendum, there
is nothing here to be excepted at; love is a species of melancholy, and a necessary
part of this my treatise, which I may not omit; operi suscepto inserviendum fuit:
so Jacobus Mysillius pleadeth for himself in his translation of Lucian's dialogues,
and so do I; I must and will perform my task. And that short excuse of Mercerus,
for his edition of Aristaenetus shall be mine, 6" If 1 have spent my time ill to write,
let not them be so idle as to read."  But I am persuaded it is not'ojl 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, Plotinus, Maximus, Tyrius, Alcinous, Avicenna, Leon Hebreus in three large dialogues, Xenophon sympos. Theophrastus, if we may believe Athenaeus, lib. 13. cap. 9. Picus Mirandula, Marius,
AEquicola, both in Italian, Kornmannus de Zinea.fmoris, lib. 3. Petrus Godefridus
Encom. Moria leviores esse nugas quam ut Theo. quam unam ex Philosophis intuerentur;  4 Martial.
logum deceant.  a Lib. 8. Eloquent. cap 14. de affec- " In Brutus' presence Lucretia blushed and laid my bool
tibus mortalium vitio fit qui praeclara quaeque in pravos aside; when he retired, she took it up again and read."
usus vertunt.  s Quoties de amatoriis mentio facta  Lib. 4. of civil conversation.  6 Si male locata est
est, tam vehementer excandui; tam severa tristitia opera scribendo, ne ipsi'locent in legendo.
violari aures meas obsceno sermone nolui, ut me tan



Meln. 1. Subs. 1.]                  Preface.                                423
hath handled in three books, P. Hiedus, and which almost every physician, as Arnoldus, Villanovanus, Valleriola observat. med. lib. 2. observ. 7.  JElian Montaltus and
Laurehtius 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 l 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?"  A company of stern readers dislike the second of the Eneids,
and Virgil's gravity, for inserting such amorous passions in an heroical subject; but
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 9Canticles, because to his thinking it was too light and amorous a tract, a ballad of ballads, as
our old English translation hath it. He might as well forbid the reading of Genesis,
because of the loves of Jacob and Rachael, the stories of Sichem and Dinah, Judah
and Thamar; reject the Book of Numbers, for the fornications of the people of
Israel with the Moabites; that of Judges for Samson 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,
"Suavia dans Agathoni, animam ipse in labra tenebain;
XIgra etenim properans tanquam abitura fait."
For my part, saith'OMaximus Tyrius, a great platonist himself, me non tantum
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 contectos, 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, &c., with such ridiculous passages;
-when as both Socrates and Plato, by his testimony, writ lighter themselves: quid
enim tam distat (as he follows it) quam amans ai temperante, formarum admirator a
demente, what can be more absurd than-for grave philosophers to treat of such
fooleries, to admire Autiloquus, Alcibiades, for their beauties as they did, to run after,
to gaze, to dote on fair Phaedrus, delicate Agatho, young Lysis, fine Charmides,
hceccine Philosophum decent? Doth this become grave philosophers? Thus peradventure Callias, Thrasimachus, Polus, Aristophanes, or some of his adversaries and
emulators might object; but neither they nor'2Anytus and Melitus his bitter enemies, that condemned him for teaching Critias to tyrannise, his impiety for swearing
by dogs and plain trees, for his juggling sophistry, &c., never so much as upbraided
him with impure love, writing or speaking of that subject; and therefore without
question, as he concludes, both Socrates and Plato in this are justly to be excused.
But suppose they had been a little overseen, should divine Plato be defamed? no,
rather as he said of Cato's drunkenness, if Cato were drunk, it should be no vice at
all to be drunk. They reprove Plato then, but without cause (as 13 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 aflection of love (saith 14Valleriola)
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 philosophical fields, and look into those pleasant groves of the Muses, where with
unspeakable variety of flowers, we may lmake garlands to ourselves, not to adorn us
only, but with their pleasant smell and juice to nourish our souls, and fill our minds
7 Med. epist. 1. I. ep. 14. Cadmus Milesius teste Suida. de amor, &c.  3SCarpunt alii Platonicamn majestatem
hoc Erotico Amore. 14. libros scripsit rne me pigebit in quod amori nimium indulserit, I)icearchus et alii; sed
gratiam adolescentuin hane scribereepistolain. 8Comrn male. Omnis amor honestus et bonus, et arnore digni
ment. in 2. Aiieid.  9 Meros amnores merarn impudi. qui bene dicunt de Amore.  14 Med. obser. lib. 2.
citiam sonare videtur nisi, &c.  0 Ser. 8.  1 Quod cap. 7. de adinirando amoris affectu dicturus; ingens
risum et eorum amores conmmemoret. 12Quum multa patet campus ei plhilosophicllg, quo saepe homines
ei objecissent quod Critiam tyrannidem docuisset, quod ducuntur ad insaniam, libeat modo vagari, &c. Qute
Platonern juraret loquacem sophistem, &c. accusa- non ornent modo, sod frarantia et succulentia jucunda
tionem amroris nullam fecerunt. Ideoque honestus plenius alant, &c.




424                               Love-JMelancholy.                   [Part. 3. Sec. 1.
desirous of knowledge," &c. After a harsh and unpleasing discourse of melancholy,
which hath hitherto molested your patience, and tired the author, give him      leave
with 1 Godefridus the lawyer, and Laurentius (cap. 5.) to recreate himself in this
kind after his laborious studies, " since so many grave divines arid worthy men have
without offence to manners, to help themselves and others, voluntarily written of
it." Heliodorus, a bishop, penned a love story of Theagines and Chariclea, and
when some Catos of his time reprehended him for it, chose rather, saith 16 NicephoTus, to leave his bishopric than his book. ZEneas 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,
Erasmus, Alpheratius, twenty-four times printed in Spanish, &c. Give me leave then
to refresh my muse a little, and my weary readers, to expatiate in this delightsome
field, hoc deliciarum campo, as Fonseca terms it, to 18 season a surly discourse with
a more pleasing aspersion of love matters: Edulcare vitam      convenit, as the poet
invites us, curas nugis, nc.,'tis good to sweeten our life with some pleasing toys to
relish it, and as Pliny tells us, magna pars studiosorum amcenitates' qucerimus, most
of our students love such pleasant 19 subjects. Though Macrobius teach us otherwise, 20" 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, 2 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 22tam suavia dicam facinora, ut male
sit ei qui talibus non delectetur, I will tell you such pretty stories, that foul befall
him that is not pleased with them; JVeque dicam ea quce vobis usui sit audivisse, et
voluptati meminisse, with that confidence, as Eeroaldus doth his enarrations on Propertius.  I will not expect or hope for that approbation, which Lipsius gives to his
Epictetus; plurisfacio quum relego; semper ut novum, et quum repetivi, repetendum,
the more I read, the more shall I covet to read. I will not press you with my
pamphlets, or beg attention, but if you like them you may. Pliny holds it expedient,
and most fit, severitatem jucunditate etiam in scriptis condire, to season our works
with some pleasant discourse; Synesius approves it, licet in ludicris ludere, the"
23 poet admires it, Omne tulit punctum qui miscuit 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,
25 than see a play?"  No doubt but there be more of her mind, ever have been, ever
will be, as 2 Hierome bears me witness. A far greater part had rather read Apuleius
than Plato: Tully himself confesseth he could not understand Plato's Timaeus, and
therefore cared less for it: but every schoolboy hath that famous testament of Grunnius Corocotta Porcellus at his fingers' ends. The comical poet,
27 — Id sibi negoti credidit solum dari,
Populo ut placerent, quas fecissit fabulas,"
made this his only care and sole study toplease the people, tickle the ear, and to
delight; but mine earnest intent is as much to profit as to please; non tam ut populo
placerem, quam ut populum juvarem, and these my writings, 1 hope, shall take like
gilded pills, which are so composed as well to tempt the appetite, 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 2s Maudarensis, " he was in his life a philosopher (as Ausonius apologizeth for him), in his epigrams a lover, in his precepts most
35 Lib. 1. prtefat. de amoribus agens relaxandi animi de Amore scripserunt, uterqueamoresMyrrhe, Cyrenes,
causa laboriosissimis studiis fatigati; quando et Theo- et Adonidis. Suidas.  22 Pet. Aretine dial. Ital.
loui se his juvari et juvare illiesis noribus volunt? 23 Hor. "He has accomplished every point who has
16 Hist. lib. 12. cap. 34.  17 Praefat. quid quadragena- joined the useful to the agreeable."  24 Legendi cu.
rio convenit cuni amore? Ego vero agnosco amatoriumi pidiores, quain ego scribendi, saith Lucian.  2 Plus
scriptum mihi non convenire: qui jam meridiem pro- capio voluptatis inle, quam spectasndis in theatro ludis.
tergressus in vesperem teror. AEneas Sylvius prefat. 26 Prommio in Isaim. IMulto major pars Milesias fabu~
1 JUt severiora studia iis amnenitatibus lector condire las revolventium quam Platonis lilros.  27 "This
possit. Accius.  19 Discurn quam philosophum au- he took to he his only business, that the plays which he
dire malnt.   20 In Sorn. Sip. e sacrario suo tumrn d wrote should please the people."  28 In vita philo.
cunas nuitricrim sapientes eliminarunt, solas aurium s-ophus, in Epigram. amator, in Epistolis petulans, in
delitias profitentes.  21 Babylonius et Ephesius, qui prsceptis severus.




Mem. 1. Subs. 1.]                        Preface.                                      425
severe; in his epistle to Caerellia, a wanton.    Annianus, Sulpicius, Evemus, Menander, and many old poets besides, did in scriptis prurire, write Fescennines, Attellanes,
and lascivious songs; leatam materiam; yet they had in moribus censuram, et severitatem, they were chaste, severe, and upright livers.
2,9 Castum esse decet pium poetam
Ipsum, versiculos nihil necesse est,
Qui turn denique habent salem et ieporem."
I am of Catullus' opinion, and make the same apology in mine own behalf; Hoc
etiam quod scribo, pendet plerumque ex aliorum sententia et auctoritate; nec ipse forsan insanio, sed insanientes sequor.    Jltqui detur hoc insanire me; Semel insanivimus
omnes, et tute ipse opinor insanis aliquando, et is, et ille     t etgo, scilicet.30  Homo
sum, humani a me nihil alienum      puto:3' And which he urgeth for himself, accused
of the like fault, I as justly plead, 32 lasciva est nobis pagina, vita proba est.   Howsoever my lines err, my life is honest, 33 vita verecunda est, musa jocosa mihi.       But
I presume I need no such apologies, I need not, as Socrates in Plato, cover his face
when he spake of love, or blush and hide mine eyes, as Pallas did in her hood,
when she was consulted by Jupiter about Mercury's marriage, quod super nuptiis
virgo consulitur, it is no such lascivious, obscene, or wanton discourse; I have not
offended your chaster ears with anything that is here written, as many French and
Italian authors in their modern language of late have done, nay some of our Latin
pontificial writers, Zanches, Asorius, Abulensis, Burchardus, &c., whom            34Rivet
accuseth to be more lascivious than Virgil in Priapeiis, Petronius in Catalectis, Aristophanes in Lycistrate, Martialis, or any other pagan profane writer, qui tam atrociter
(35 one notes) hoc genere peccdrunt ut multa ingeniosissime scripta obsccenitatum
gratid castce mentes abhorreant.'Tis not scurrile this, but chaste, honest, most part
serious, and even of religion itself.   86" Incensed (as he said) with the love of finding love, we have sought it, and found it." More yet, I have augmented 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 7 author, quod extendi et locupletari hoc subjectum  plerique postulabant, et eorum     importunitate victus, animum    utcunque renitentem eb adegi, ut jam sexta vice calamum in manum         sumerem, scriptionique longe
et & studiis et,professione med alienee me accingerem, horas aliquas d seriis meis
occupationibus interim suffuratus, easque veluti ludo cuidam ac recreationi destinans;
28 " Cogor — retrorsum
Vela dare, atque literare cursus
Olim relictos" --
Etsi non ignorarem     novos fortasse detractores novis hisce interpolationibus meis
minime defuturos.3
And thus much I have thought good to say by way of preface, lest any man
(which 40 Godefridus feared in his book) should blame in me lightness, wantonness,
rashness, in speaking of love's causes, enticements, symptoms, remedies, lawful and
unlawful loves, and lust itself, 4 I speak it only to tax and deter others from     it, not
to teach, but to show the vanities and fopperies of this heroical or herculean love,42
and to apply remedies unto it. I will treat of this with like liberty as of the rest.
43 " Sed dicam vobis, vos porro dicite multis
Millibus, et facite hzec charta loquatur anus."
Condemn me not good reader then, or censure me hardly, if some part of this treatise to thy thinking as yet be too light; but consider better of it; Omnia munda
29" The poet himself should be chaste and pious,]but indeed to my studies and professional occupations,
his verses need not imitate him in these respects; they stealing a few hours from serious pursuits, and devotmay therefore contain wit and humour."'0 This ing them, as it were, to recreation."  s3 Hor. lib. 1.
that I write depends sometimes upon the opinion and Ode 34. "I am compelled to reverse my sails, and reauthority of others: nor perhaps am I frantic, I only trace my former course."  39 "Although I was by
follow madmen: But thus far I may be deranged: we no means ignorant that new calumniators would not
have all been so at some one time, and yourself, I think, be wanting to censure my new introductions." 40 Htre
art sometimes insane, and this man, and that man, and pradixi ne quis temere nos putaret scripsisse de amorum
I also."     31", I am mortal, and think no humane lenociniis, de praxi, fornicationibus, adulteriis, &c.
action unsuited to me."  32 Mart.     33 Ovid. 41 Taxando et ab his deterrendo humanam lasciviam et
34 Isago. ad sac. scrip. cap. 13.  3j Barthius notis in insaniam, sed et remedia docendo: non igitur candidus
Ccelestinam, ludum Hisp.   6 Ficinus Comment. c. lector nobis succenseat, &c. Commonitio erit juvenibus
17. Amore incensi inveniendi amoris, amorem qulasi- hec, hisce ut abstineant magis, et omissa lascivia qute
vimus et invenimus.    a7 Author Coelestin.e Barth. hornines reddit insanos, virtutis incumbant studiis
interprete. "That, overcome by the solicitations of (_Eneas Sylv.) et curam amoris si quis nescit hinepotefriends, who requested me to enlarge and improve my rit scire.  42 Martianus Capella lib. 1. de nupt. phivolumes, I have devoted my otherwise reluctant mind lol. virgi-nali suffusa rubore oculos peplo obnubens, &c.
to the labour; and now for the sixth time have I taken 43 Catullus. "What I tell you, do you tell to the multi.
up my pen, and applied myself to literature very foreign tude, and make this treatise gossip like an old woman."
54                                 2L2




426                             Love-Melancholy.                  [Part. 3. Sect. 1.
mundis, 44 a naked man to a modest woman is no otherwise than a picture, as Augusta
Livia truly said, and 45 mala mens, malus animus,'tis as htis 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 pratervehare, if they like thee not, let them pass; or
oppose that which is good to that which is bad, and reject not therefore all. For to
invert that verse of Martial, and with Hierom Wolfius to apply it to my present purpose, sunt mala, sunt qucedam mediocria, sunt bona plura; some is good, some bad,
some is indifferent.  I say further with him yet, I have inserted (46 levicula qucedam
et ridicula ascribere non sum gravatus, circumforanea qucedam e theatris, e plateis,
etiam  e popinis) some things more homely, light, or comical, litans gratiis, 8c.
which I would request every man to interpret to the best, and as Julius Caesar Scaliger besought Cardan (si quid urbaniuscule lusum a nobis, per deos immortales te
oro Hieronyme Cardane ne me male capias).     I beseech thee, good reader, not to
mistake me, or misconstrue what is here written; Per JMusas et Charites, et omnia
Poetarum numina, benigne lector, oro te ne me male capias.'Tis a comical subjbct;
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.Jrethusa mihi concede
laborem.47
I am resolved howsoever, velis, nolis, audacter stadium intrare, in the Olympics,
with those 7Eliensian wrestlers in Philostratus, boldly to show myself in 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. —Love's Beginning, Object, Definition, Division.;LOVEws    limits are ample and great, and a spacious walk it hath, beset with
thorns," and for that cause, which 48 Scaliger reprehends in Cardan, " not lightly to
be passed over." Lest I incur the same censure, 1 will examine all the kinds of love,
his nature, beginning, difference, objects, how it is honest or dishonest, a virtue or
vice, a natural passion, or a disease, his power and effects, how far it extends: of
which, although something has been said in the first partition, in those sections of
perturbations (49 4 for love and hatred are the first and most common passions, from
which all the rest arise, and are attendantf as Picolomineus holds, or as Nich.
Caussinus, the primum 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 signifi-,cation: and though Leon Hebreus, the most copious writer of this subject, in his
third dialogue make no difference, yet in his first he distinguisheth them  again, and
defines love by desire. S0 Love is a voluntary affection, and desire to enjoy that
which is good. 61 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."  2 " 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, partl         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." 63 Plato calls it the great devil, for its vehemency, and sovereignty over all
other passions, and defines it an appetite, 5"4 by which we desire some good to be
present."  Ficinus in his comment-adds the word fair to this definition. Love is a
44Viros nudos castae feminse nihil a statuis distare. fruendi.  61 Desiderium optantis, amor eorum qui46 Hony soit qui mal y pense.  46 Pref. Suid.  47,, 0 bus fiuimur; amoris principium, desiderii finis, amaturn
Arcthusa smile on this my last labour."  48 Exerc. adest.  52 Principio 1. de amore. Operal pretium est
301. Campus amoris maximus et spinis obsitus, nec de amore considerare, utrum Deus, an Demnon, an pas.
levissimo pede transvolandus.  49 Grad. 1. cap. 29. sio quiadam animae, an partim Deus, partim Daemon,
Ex Platone, primal et communissimte perturbationes ex passio partim, &c. Amor est actus animi bonum desiquibus ceterae oriuntur et earum sunt pedissequae. derans.  53 Magnus Daemon convivio.  54 Boni
60 Amor est voluntarius affectus et desiderium re bona pulchrique fruendi desiderium.




Mem. 1. Subs. 2.]                   Objects of Love.                                427
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, 55" for something which we
seek to win, or joy to have, coveting by desire, resting in joy.       "6 Scaliger exerc.
301. taxeth these former definitions, and will not have love to be defined by desire
or appetite; " for when we enjoy the things we desire, there remains no more appetite:" as he defines it, "Love is an affection by which we are either united to the
thing we love, or perpetuate our union;" which agrees in part with Leon Hebreus.
Now this love varies as its object varies, which is always good, amiable, fair, gracious, and pleasant. 57" All things desire that which is good,7" 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) dic mihi? puto nihil in omnibus actionibus; thou wilt wish no
harm, I suppose, no ill in all thine actions, thoughts or desires, nihil mali vis; 58thou
wilt not have bad corn, bad soil, a naughty tree, but all good; a good servant, a good
-horse, 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.         59 No man loves (saith
Aristotle 9. mor. cap. 5.) but he that was first delighted with comeliness and beauty."
As this fair object varies, so doth our love; for as Proclus holds, Omne pulchrum
amabile, every fair thing is amiable, and what we love is fair and gracious in our
eyes, or at least we do so apprehend and still esteem of it. 60 "Amiableness is the
object of love, the scope and end is to obtain it, for whose sake we love, and which
our mind covets to enjoy.': And it seems to us especially fair and good; for good,
fair, and unity, cannot be separated. Beauty shines, Plato saith, and by reason of its
splendour and shining causeth admiration; and the fairer the object is, the more
eagerly it is sought.  For as the same Plato defines it, "61 Beauty is a lively, shining
or glittering brightness, resulting from effused 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, 62 " 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, 63" so
sweetly and gently win our souls, and strongly allure, that they confound our judgment and cannot be distinguished.       Beauty and grace are like those beams and
shinings that come from the glorious and divine sun," which are diverse, as they
proceed from the diverse objects, to please and affect our several senses. 64"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, Phicedro, Hyppias, and after many
sophistical errors confuted, concludes that beauty is a grace in all things, delighting
the eyes, ears, and soul itself; so that, as Valesius infers hence, whatsoever pleaseth
our ears, eyes, and soul, must needs be beautiful, fair, and delightsome to us. 65"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; "66 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,"7 with
5 Godefridns,l.l. cap. 2. Amor est delectatiocordis, ali- ideas, semina, rationes, umbras effusus, animos exci.
cujus ad aliquid, propter aliquod desiderium in appeten. tans ut per bonurn in unum redigantur.  62 Pilchri.
do, et gaudium perfruendo per desiderium currens, requi- tudo est perfectio compositi ex congruente ordine, men.
escenspergaudium. 5 Non est amordesiderimn autap- sura et ratione partiurn consurgens, et venustas inde
petitus ut ab omnibus hactenus traditum; nam cum prodiens gratia dicitur et res omnes pulchre gratiosze.
potimur amata re, non manet appetitus; est igitur af- 3 Gratia et pulchritudo ita suaviter animos dernulcent,
fectus quo cum re amata aut unimur, aut unionem per. ita vehementer alliciunt, et admirabiliter connectuntur,
jetuamus.  57 Ollnia appetunt bonlom.  58 Terram  ut in unum confundant et distingui non possunt, et sunt
non vis malam, malam segetem, sed bonam arborem, tanquam radii et splendores divini solis in rebus variis
efguum bontlm, &c.  F9 Nemo amore capitur nisi qui vario modo fulgentes.  64 Species pulchritudinis
fuerit ante forma specieque delectatus.  0 Amabile hauriuntur oculis, auribus, aut concipiuntur interna
objectum amoris et scopus, cujus adeptio est finis, cujus mente.  65 Nihil hinc magis animos conciliat quam
gratia amamtus. Animus enim aspirat ut eo friatur, musica, pulchrae picturoe., atdes, &c.  6 In reliquis
et formam boni habet et przecipue videtur et placet. sensibus voluptas, in his pulchritudo et gratia. 67 Lib.
Picolomineus, grad. 7. cap. 2; et grad. 8. cap. 35. 4.4te divinis. Convivio Platonis.
61Forma est vitalis fulgor ex ipso bono manans per




428                              Love-.Melanch7oly.                [Part. 3. Sec. 1,
many fathers and Neoterics, have written just volumes, De amore Dei, as they term it,
many paraenetical discourses; another from his creatures; there is a beauty of the body,
a beauty of the soul, a beauty from virtue,formam martyrum, Austin calls it, quam videmus oculis animi, which we see with the eyes of our mind; which beauty, as Tully
saith, if we could discern with these corporeal eyes, admirabili sui amores excitaret,
would cause admirable affections, and ravish our souls. This other beauty which ariseth
from those extreme parts, and graces which proceed from gestures, speeches, several
motions, and proportions of creatures, men and women (especially from women,
which made those old poets put the three graces still in Venus' company, as attending on her, and holding up her train) are infinite almost, and vary their names with
their objects, as love of money, covetousness, love of beauty, lust, immoderate desire of any pleasure, concupiscence, friendship, love, gooc(-will &c. and is either
virtue 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..Jmor et amidcitia, which Scaliger exercitat. 301.  Valesius and Melancthon warrant out of Plato,hZEv and Epci from that speech of Pausanias belike, that makes two Veneres and two
loves. 68s One Venus is ancient without a mother, and descended from       heaven,
whom we call celestial; the younger, begotten of Jupiter and Dione, whom conmmonly we call Venus." Ficinus, in his comment upon this place, cap. 8, following
Plato, calls these two loves, two devils, 69 or good and bad angels according to us,
which are still hovering about our souls. 70 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 philosophy, &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 souls
from the speculation of that other to viler objects," so far Ficinus.  S. Austin, lib.
15. de civ. Dei et sup. Psal. lxiv., hath delivered as much in effect. 71" Every creature is good, and may be loved well or ill:" and 72" 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. Ecclesiae, he will have those four cardinal virtues to
be nought else but love rightly composed; in his 15. book de civ. Dei, cap. 22. he
calls virtue the order of love, whom Thomas following 1. part. 2. qucest. 55. art. 1.
and qucest. 56. 3. qucest. 62. art. 2. confirms as much, and amplifies in many words.
73Lucian, to the same purpose, path a division of his own, " One love was born in
the sea, which is as various and'raging in young men's breasts as the sea itself, and
causeth burning lust: the other is that golden chain which was let down from
heaven, and with a divine fury ravisheth our souls, made to the image of God, and
stirs us up to comprehend the innate and incorruptible beauty to which we were once
created."  Beroaldus hath expressed all this in an epigram of his:" If divine Plato's tenets they be true,
"Dogmata divini memorant si vera Ptatonis,   Two Veneres, two loves there be,
Sunt gem i na, Ve neres, et ge&inatus am  or. e  t w l v then.e
C Sut gemins 3 Venere, et geninatus aeor.  The one trom heaven, unbegotten still,
Ccelestis Venus est nullo generata parente,  which knits our souls in unitie.
Qume casto sanctos nectit amore viros.h                  ts              it
Altera sed Venus est totem vulgata per orbem, T  the fats ov    al  e 
Quw divim mentes alligat, atque hominurn;  Binding the hearts of gods and men;
Qmp d seiVersdu mctri petulanst, &ctue " ntuni;  Dishonest, wanton, and seducing she,
Improba, seductrix, petulans, &c. V         Rules whom she will, both where and when."
This twofold division of love, Origen likewise follows, in his Comment on the
Cauticles, one from God, the other from the devil, as he holds (understanding 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 melan6e Duse Veneres duo amores; quarum una antiqnior 71 Omnis creatura cum bona sit, et bene amari potest es
et sine matre, ccelo nata, quam cceldstem Venerem  male.  72 Duas civitates duo faciunt amores; Jeru.
nuncupamus; altera vero junior a Jove et Dione prog- salem facit amor Dei, Babylonem amor seculi; uinus.
nata, quam vulgarem Venerem vocamus.  69 Alte; ad quisque se quid amet interroget, et inveniet unde sit
superna erigit, alter deprimit ad inferna.  70 Alter civis.  78 Alter mari ortus, ferox, varius, fluctuans,
excitat hominem ad divinam pulchritudinem lustrare- inanis, juvenum, mare referens, &c. Alter aurea catena
dam, cujus causa philosophise studia et justitias, &c. ccelo demissa bonum furorem mentibus mittens, &c.




Mem. 1. Subs. 2.]              Objects of Love.                           429
choly in a particular kind, as shall be shown in his place. Austin, in another Tract,
makes a threefold division of this love, which we may use well or ill: 74" God, our
neighbour, and the world: God above us, our neighbour 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 world
it should run, if, according to the mutability of all temporalities, it should be dejected in adversity, or over elevated in prosperity: to the world, if it would settle
itself in its vain delights and studies." Many such partitions of love I could repeat,
and subdivisions, but least (which Scaliger objects to Cardan, Exercitat. 501.) 754 [
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 I0ove 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 suh, moon, and stars go still around,
76Jmantes naturce debita exercere, for love of perfection. This love is manifest, I
say, in inanimate creatures. How comes a loadstone to draw iron to it? jet chaff?
the ground to covet showers, but for love? No creature, S. Hierom concludes, is
to be found, quod non aliquid amat, no stock, no stone, that hath not some feeling
of love.'Tis more eminent in plants, herbs, and is especially observed in vegetables; as between the vine and elm a great sympathy, between the vine and the
cabbage, between the vine and the olive, 7Virgo fugit Bromium, between the vine
and bays a great antipathy, the vine loves not the bay, 78 nor his smell, and will
kill him, if he grow near him;" the bur and the lentil cannot endure one another,
the olive 79 and the myrtle 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. dodio et element. sym. Fracastorius de sym. et antip. of the love and hatred of planets, consult with every astrologer.
Leon Hebreus gives many fabulous reasons, and moraliseth them withal.
Sensible love is that of brute beasts, of which the same Leon Hebreus dial. 2.
assigns these causes. First for the pleasure they take in the act of generation, male
and female love one another. Secondly, for the preservation of the species, and
desire of young brood. Thirdly, for the mutual agreement, as being of the same
kind: Sus sui, canis cani, bos bovi, et asinus asino pulcherrimus videtur, as Epicharmus held, and according to that adage of Diogenianus, JAdsidet usque graculus apud
graculum, they much delight in one another's company, ~Formicac grata estformica,
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 will love each other. Hawks, dogs, horses, love their masters
and keepers: many stories I could relate in this kind, but see Gillius de hist. anim.
lib. 3. cap. 14. those two Epistles of Lipsius, of dogs and horses, Agellius, &c.
Fifthly, for bringing up, as if a bitch bring up a kid, a hen ducklings, a hedge-sparrow a cuckoo, &c.
The third kind is mnzor cognitionis, as Leon calls it, rational love, Intellectivus
amor, and is proper to men, on which I must insist. This appears in God, angels,
men.'God is love itself, the'oou-ntiaminoT the1edisciple of love, as Plato styles
74Tria sunt, que amari a nobis bene vet male pos- Augustini forsan lib. 11. de Civit. Dei. Amore inconsunt; Deus, proximus, mundus; Deus supra nos; juxta cussus stat mundus, &c. 77 Alciat.  78 Porta Vitis
nos proximus; infra nos mundus. Tria Deus, duo laurum non amat, nec ejus odorem; si prope crescat,
proximus, unum mundus habet, &c.  5 Ne confun- enecat. Lappus lcnti adversatur.  79 Sympathia
dam vesanos et fardos anores beatis, sceleratumu cun olei et myrti ramorumi et radicumi se complectentiirm.
puro divino et vero, &c.  7G Fonseca cap. 1. Amor ex Mizaldus secret. cent. 1. 47.  80 Theocritus. eidyll. 9.




430                              Love-MelanchoTy.                    [Part. 3. Sec. lo
him; the servant of peace, the God of love and peace; have peace with all men and
God is with you.
8 1"-      Quisquis veneratur Olympum,
Ipse sibi mundum subjicit atque Deum."
82 By this love (saith Gerson) we purchase heaven," and buy the kingdom        of
God. This 83 love is either in the Trinity itself (for the Holy Ghost is the love of the
Father and the Son, &c. John iii. 35, and v. 20, and xiv. 31), or towards us his creatures, as in making the world..mor mundum fecit, love built cities, mundi anima,
invented arts, sciences, and all 4 good things, incites us to virtue and humanity, combines and quickens; keeps peace on earth, quietness by sea, mirth in the winds and
elements, expels all fear, anger, and rusticity; Circulus a bono in bonum, a round
circle still from good to good; for love is the beginner and end of all our actions,
the efficient and instrumental cause, as our poets in their symbols, impresses,
85 emblems of rings, squares, &c., shadow unto us,
"Si rerum qu eris fuerit quis finis et ortus,' If first and last of anything you wit,
Desine; nam causa est unica solus amor."  Cease; love's the sole and only cause of it."
Love, saith s6 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, 7 Charior
est ipsis homo qadm 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 s8Moses,' 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, S9in salute hominurn promovenda alacres, et constantes administri, there is joy in heaven for every
sinner that repenteth; they pray for us, are solicitous for our good, o9 Casti genii.
91" Uhi regnat charitas, suave desideriuim,
Latitiaque et amor Deo conjunctus."
Love proper to mortal men is the third member of this subdivision, and the subject
of my following discourse.
MEMB. II.
SUBSECT, I.-Love of Men, which varies as his Objects, Profitable, Pleasant
Honest.
VALESIUS, lib. 3. contr. 13, defines this love which is in men, " to be 92an affection of both powers, appetite and reason."   The rational resides in the brain, the
other in the liver (as before hath been said out of Plato and others); the heart is
diversely affected of both, and carried a thousand ways by consent. The sensitive
faculty most part overrules reason, the soul is carried hoodwinked, and the understanding captive like a beast. s3" 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 comeless of person, &c. Leon Hubreus, in his first dialogue, reduceth them all
to these three, utile, jucundum, honestum, profitable, pleasant, honest; (out of Ariss1 Mantuan.  8 Charitas munifica, qua mercamur s9 Caussinus.  0s Theodoret e Plotino.  91 " Where
de Deo regnum Dei.  83Polanus partit. Zanchius charity prevails, sweet desire, joy, and love towards
de natura Dei, c. 3. copiose de hoc arnore Dei agit. God are also present."  92 Affectus nunc appetitivas
84Nich. Bellus, discurs. 28. de amatoribus, virtutem  potentiae, nunc rationalis, alter cerebro residet, alter
provocat, conservat pacem in terra, tranquillitatem in hepate, corde, &c.  s3Cor varie inclinatur, nunc
aere, ventis latitiam, &c.  ssCamerarius Emb. 100. gaudens, nunc moerens; statim ex timore nascitur
cen. 2.   86 Dial. 3.  87 Juven.   68 Gen. 1. Zelotypia, furor, spes,desperatio.




Mem. 2. Subs. 1.]                Objects of Love.                             431
totle belike 8. moral.) of which he discaurseth at large, and whatsover is beautiful
and fair, is referred to them, or any way to be desired. 94, To profitable is abscribed
health, wealth, honour, &c., which is rather ambition, desire, covetousness, than
love:": friends, children, love of women, 9all 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.   6 St. Austin calls "profitable, worldly; pleasant, carnal; honest,
spiritual. 97 Of and from all three, result charity, friendship, and true love, which
respects God and our neighbour." Of each of these I will briefly dilate, and show
in what sort they cause melancholy.
(Amongst all these fair enticing objects, which procure love, and bewitch the soul
of man, there is none so moving, so forcible as profit;'and that which carrieth with
it a show of commodity. Health indeed is a precious thing, to recover and preserve
which we will undergo any misery, drink bitter potions, freely give our goods:
restore a man to his health, his purse lies open to thee, bountiful he is, thankful and
beholding to thee;(but give him wealth and honour, give him gold, or what shall be
for his advantage and preferment, and thou shalt command his affections, oblige him
eternally to thee, heart, hand, life, and alLis-at-thy service thou art his. dear and
loving friend, good and gracious lord and master, h-isr-'etnas; 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; 9 nothing wins a
man sooner than a good turn, bounty and liberality command body and soul:
" Munera (crede mihi) placant hominesque deosque; |  Good turns doth pacify both God and men,
Placatur donis Jupiter ipse datis."        And Jupiter himself is won by them."
Gold of all other is a most delicious object; a sweet light, a goodly lustre it hath;
gratiiis aurum qudm soler 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 this hope of gain: Jt mihi
plaudo ipse domi, simul ac nummos contemplor in area. The sight of gold refresheth
our spirits, and ravisheth our hearts, as that Babylonian garment and "9golden 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 vefture his body,
kill a king, murder his father, and damn his soul to come at it. Formosior auri
massa, as 100 he well observed, the mass of gold is fairer than all your Grecian pictures,
that Apelles, Phidias, or any doating painter could ever make: we are enamoured
with it,
1" Prima fere vota, et cunctis notissima templis,
Divitiae ut crescant." -
All our labours, studies, endeavours, vows, prayers and wishes, are to get, how
to compass it.
a" Hec est illa cui famulatur maximus orbis,
Diva potens rerum, domitrixque pecunia fati.'
4"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 were to be hoped, friends enough; they
were tied to thee by the teeth, and would follow thee as crows do a carcass: but
when thy goods are gone and spent, the lamp of their love is out, and thou shalt be
94 Ad utile sanitas refertur; utilium est ambitio, spicit deum et proximum.  98 Benefactores praecipue
tupido desiderium potius quam amor excessus avaritia. amamus. Vives 3. de anima.  09 Jos. 7.  100 Petro.
95 Picolom. grad. 7. cap. 1.  96 Lib. de amicit. utile nius Arbiter.  Juvenalis.  2 Joh Secund. lib.
mundanum, carnale jucundum, spirituale honestum. sylvarum.
97Ex singulis tribus fit charitas et amicitia, qua re



432                           Love-Melancholy.               [Part. 3. Sec. 1.
contemned, scorned, hated, injured. 3Lucian's Timon, when he lived in prosperity,
was the sole spectacle of Greece, only admired; who but Timon? Everybody
loved, honoured, applauded him, each man offered him his service, and sought to be
kin to him; but when his gold was spent, his fair possessions gone, farewell Timon:
none so ugly, none so deformed, so odious an object as Timon, no man so ridiculous
on a sudden, they gave him a penny to buy a rope, no man would know him.'Tis the general humour of the world, commodity steers our affections throughout, we love those that are fortunate and rich, that thrive, or by whom we may
receive mutual kindness, hope for like courtesies, get any good, gain, or profit; hate
those, and abhor on the other side, which are poor and miserable, or by whom we
may sustain loss or inconvenience. And even those that were now familiar and dear
unto us, our loving and long friends, neighbours, kinsmen, allies, with whom we
have conversed, and lived as so many Geryons for some years past, striving still to
give one another all good content and entertainment, with mutual invitations, feastings, disports, offices, for whom we would ride, run, spend ourselves, and of whom
we have so freely and honourably 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, consanguinity, or old acquaintance can contain us, but 4rupto jecore exierit Caprificus. A
golden apple sets altogether by the ears, as if a marrowbone or honeycomb 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 done, Terrible, dirum, pestilens,.atroxferum, mutual injuries, desire of revenge, and how to hurt them, him
and his, are all our studies. If our pleasures 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 imprecations, mutual feastings to plotting villanies, minings and counterminings; good words to satires and invectives, we revile e contra, nought but his
imperfections are in our eyes, he is a base knave, a devil, a monster, a caterpillar, a
viper, a hogrubber, &c. Desinit in piscem mulierformosa supern; 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 tyranniseth over
our souls, as 6I have shown, and in defect crucifies as much, as if a man by negligence, ill husbandry, improvidence, prodigality, waste and constime his goods and
fortunes, beggary follows, and melancholy, he becomes an abject 7 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.without
life; inanimate are countries, provinces, towers, towns, cities, as he said, sPulcherrimam insulam videmus, etiam cum non videmus, we see a fair island by description,
when we see it not. The 9sun never saw a fairer city, Thessala Tempe, orchards,
gardens, pleasant walks, groves, fountains, &c. Tle heaven itself is said to be l~fair
or foul: fair buildings, "fair pictures, all artificial, elaborate and curious works,
clothes, give an admirable lustre: we admire, and gaze upou them, ut pueri Junonis
avem, as children do on a peacock: a fair dog, a fair horse and hawk, &c. 12 Thessalus amat equum pullinum, buculum,Egyptius, Lacedcemonius Catulum, (c., such
things we love, are most gracious in our sight, acceptable unto us, and whatsoever
else may cause this passion, if it be superfluous or immoderately loved, as Guianerius
observes. These things in themselves are pleasing and good, singular ornaments,
necessary, comely, and fit to be had; but when we fix an immoderate eye, and dote
Lucianus Timon.  4 Pers.  5 " The bust of a ] serenum, ccelum visum faedum. Polid. lib. 1. de Anglia.
beautiful woman with the tail of a fish."  6 Part. 1. Credo equidem vivos ducent e marnore vultus.
sec. 2. memb. sub. 12.  71  Tim. i. 8.  s Lips. epist.  12 Max. Tyrius, ser. 9.
Camdeno.  Leland of St. Edmondsbury. i0 Celum




AMem. 2. Subs. 2.]                 Objects of Love.                               433
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 131 have said: some with immoderate desire of fame, to be
crowned in the Olympics, knighted in the field, &c., and by these means ruinate
themselves. The lascivious dotes on his fair mistress, the glutton on his dishes,
which are infinitely varied to please the palate, the epicure on his several pleasures,
the superstitious on his idol, and fats himself with future joys, as Turks feed themselves with an imaginary persuasion of a sensual paradise: so several pleasant objects diversely affect diverse men. But the fairest objects and enticings proceed
fiom men themselves, 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 secretforce of stars, (quod me tibi temperat astrum?)      They do
singularly dote on such a man, hate such again, and can give no reason for it.'4Jon
amo te Sabidi, 8fc.  Alexander admired Ephestion, Adrian Antinous, Nero Sporus,
&c. The physicians refer this to their temperament, astrologers to trine and sextile
aspects, or opposite of their several ascendants, lords of their genitures, love
and hatred of planets; 5 Cicogna, to concord and discord of spirits; but most to
outward graces. A merry companion is welcome and acceptable to all men, and
therefore, saith 16 Gomesius, princes and great men entertain jesters and players commonly in their courts.    But 7Pares cum paribus facillime congregantur,'tis that
18 similitude of manners, which ties most men in an inseparable link, as if they be
addicted to the same studies or disports, they delight in one another's companies,
6" birds of a feather will gather together:" if they be of divers inclinations, or opposite in manners, they can seldom agree. Secondly, 19affability, custom, and familiarity, may convert nature many times, though they be different in manners, as if
they be countrymen, fellow-students, colleagues, or have been fellow-soldiers, 20 brethren in affliction, (21 acerba calamitatum societas, diversi etiam ingenii homines conjungit) affinity, or some such accidental occasion, though they cannot agree amongst
themselves, they will stick together like burrs, and Voold against a third; so after
some discontinuance, or death, enmity ceaseth; or in a foreign place:
A' Pascitur in vivis livor, post fata quiescit:
Et ceciddre odia, et tristes mors obruit iras."
A third cause of love and hate, may be mutual offices, acceptum beneficium, 22 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 23Schoppius by Scaliger and Casaubonus: mulus mulum scabit; who but Scaliger with him? what encomiums, epithets, eulogiums?       Jntistes  sapientia,e perpetuus dictator, literarum
ornamentum, Europce miraculum, noble Scaliger,24 incredibilis ingenii prcestantia,
Sic., diis potius quam hominibus per omnia comparandus, scripta ejus aurea ancylia.
de coelo delapsa poplitibus veneramur Jfexis,25 Sfc., but when they began to vary.
none so absurd as Scaliger, so vile and base, as his books de Burdonum familida 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 soits, as
a hen and chickens, all of a knot: every crow thinks her own bird fairest.     Many
memorable examples are in this kind, and'tis portenti simile, if they do not: 26" 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 chilr3 Part 1, sec. 2. memb. 3.  14 Mart.  15 Omnif. de causa amor.  21 Papinius.  22 Isocrates
mag. lib. 12. cap. 3.  26 De sale geniali, 1. 3. c. 15. demonico preecipit ut quum alicujus amicitiam vellet
17 Theod. Prodromus, amor. lib. 3.  18 Similitudo ilium laudet, quod laus initium amoris sit, vituperatio
morum parit amicitiam.    i0 Vives 3. de anima. simultatum.  23 Suspect. lect. lib. 1. cap. 2.  24,, The
20 Qui sitnul fecere naufragium, aut una pertulere vin. priest of wisdom, perpetual dictator, ornament of litecula vel consilii conjurationisve societate junguntur, rature, wonder of Europe."  2OOh incredible excel.
invicem amant: Brutum et Cassium invicem infensos lence of genius, &c., more comparable to gods' than
Casarianus dorninatus conciliavit. Emilius Lepidus man's, in-every respect, we venerate your writings on
et Julius Flaccus, quum essent inimicissimi, censores bended knees, as we do the shield that fell from hearenunciati simultates illico deposuere. Scultet. cap. 4.'ven."  26 Isa. xlix.
55                               2M




434                          Love-Melancholy.                [Part. 3. Sec. 1.
dren, of 27 disagreeing brothers, nothing so common. The love of kinsmen is grown
cold, 20" many kinsmen (as the saying is) few friends;" if thine estate be good, and
thou able, par pari referre, to requite their kindness, 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 xwr''ox;v 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.
SUBSECT. II. —Honest Objects of Love.
BEAUTY is the common object of all love, 294 as jet draws a straw, so doth beauty
love:" virtue and honesty are great, motives, and give as fair a lustre as the rest,
especially if they be sincere and right, not fucate, but proceeding from true form,
and an incorrupt judgment; those two Venus' twins, Eros and Anteros, are then
most firm and fast. For many times otherwise men are deceived by their flattering
gnathos, dissembling camelions, outsides, hypocrites 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 virtutis et umbra, when as revera and indeed, there is no worth
or honesty at all in them, no truth, but mere hypocrisy, subtilty, knavery, and the
like. As true friends they are, as he that 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, affability, and such like philters, so dive and insinuate into their
favours, that they are taken for men of excellent worth, wisdom, learning, demigods, and so screw themselves into dignities, honours, offices; but these men cause
harsh confusion'often, and as many times stirs as Rehoboam's counsellors in a commonwealth, overthrew themselves and others. Tandlerus and some authors make a
doubt, whether love and hatred may be compelled by philters or characters; Cardan
and Marbodius, by precious stones and amulets; astrologers by election of times,
&c. as 301 shall elsewhere discuss. The true object of this honest love is virtue,
wisdom, honesty, 3lreal 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, 32 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 33his
person; and Daniel with the princes of the eunuchs, Dan. xix. 19. Christ was gracious with God and men, Luke ii. 52. There is still some peculiar grace, as of good
discourse, eloquence, wit, honesty, which is the 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 vult, unde
vult, 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 populusque 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 phi27 Rara est concordia fratrun.  28 Grad. 1. cap. 22. homine probo.  2 James iii. 10.  3 Gratior est
29 Vives 3. de anima, ut paleam succinum sic formam pulchro veniens 6 corpore virtus..ainor trahit.  30 Sect. seq.  91 Nihil divinius




Mem. 2. Subs. 3.]               Honest Objects of Love.                              435
losophers, as 34 Gregory 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."      Scepe sub
attrita latitat sapientia veste.  iEsop, Democritus, Aristotle, Politianus, Melancthon,
Gesner, &c. withered old men, Sileni Jllcibiadis, very harsh and impolite to the eye;
but who were so terse, polite, eloquent, generally learned, temperate and modest?
No man then living was so fair as Alcibiades, so lovely quo ad superficiem, to the
eye, as 35 Boethius observes, but he had Corpus turpissimum interne, a most deformed
soul; honesty, virtue, fair conditions, are great enticers to such as are well given,
and much avail to get the favour and good-will of men.       Abdolominus in Curtius, a
poor man, (but which mine author notes, 36" the cause of this poverty was his
honesty") for his modesty and continency 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 ei vestis purpurd auroque distincta, " a purple embroidered garment
was put upon him, 37 and they bade him wash himself, and, as he was worthy, take
upon him the style and spirit of a king," continue his continency 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 hcereditates (38 Cornelius
Nepos writes) sold bonitate consequutus.     Operce pretium audire,'c. It is worthy
of your attention, Livy cries, 39" you that scorn all but riches, and give no esteem
to virtue, except they be wealthy withal, Q. Cincinnatus had but four acres, and by
the consent of the senate was chosen dictator of Rome.          Of such account were
Cato, Fabricius, Aristides, Antonius, Probus, for their eminent worth: so Caesar,
Trajan, Alexander, admired for valour, 40 HIephestion loved Alexander, but Parmenio
the king: Titus delicice Iumani generis, and which Aurelius Victor hath of Vespatian,
the darling of his time, as 41 Edgar Etheling was in England, for his 42 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. 43" 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 44 there is nothing so amiable and fair as virtue."      4 I 45 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, 46" 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 47 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 48 Xenophon, especially deserve the
name of beauty, and denominate one fair, et incomparabiliter pulchrior est (as Austin
holds) veritas Christianorum quam Helena Grcecorum. "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 understanding, 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 thou canst desire are not to be compared to her," Prov. ii. 13, 14, 15, a wise, true, just, upright, and good man, I say
it again, is only fair: 49 it is reported of Magdalene Queen of France, and wife to
Lewis 11th, a Scottish woman by birth, that walking forth in an evening with her
ladies, she spied M. Alanus, one of the king's chaplains, a silly, old, " hard-favoured
4 Orat. 18. deforines plerunque philosophi ad id quod mos mores, singularem probitatem et constantiam:
in aspecturn cadit ea parte elegantes quae oculos fugit. nihil est, mihi crede, virtute formosius, nihil ainabilius.
35 43 de consol.  G Causa ei paupertatis, philosophia, 44Ardentes amores excitaret, si simulacrum ejus ad
sicut plerisque probitas fuit.  s7Ablue corpus et oculos penetraret, Plato PhTedone.  45 Epist. lib. 4.
cape regis anirnum, et in earn fortunam qua dignus es Validissime diligo virum rectum, disertum, quod apud
continentiam istam profer.  38 Vita ejus.  39Qui me potentissimum est.  46Est quaedam pulchritudo
prce divitiis humana spernunt, necvirtuti locum putant justitiee quar videmus oculis cordis, amamus, etexar-'
nisi opes affluant. Q. Cincinnatus consensu patrum in descimus, ut in martyrihus, quum eorum mnembra
dictatorern Romanum electus.  40 Curtius.  41 Edgar bestiae lacerarent, etsi alias deformes, &c.  4 Lipsius
Etheling, England's darling.  42Morumn suavitas, manuduc. ad Phys. Stoic. lib. 3. diff. 17, solus sapiens
obvia comitas, prompta officia mortalium animos de- pulcher.  48Fortitudo et prudentia pulchritudinis
merentur.  43Epist. lib. 8. Semper amavi ut tu scis, laudem prrecipue merentur.  49Franc. Belforist. in
M. Brutuin propter ejus summum ingenium, suavissi. hist. an. 1430.  o5Erat autem fRde deformis, et e.




436                              Love-iMelancholy.                   [Part. 3. Sec. 1.
man fast asleep in a bower, and kissed him sweetly; when the young ladies laughed
at her lor it, she replied, that it was not his person that she did embrace and reverence, but, with a platonic love, the divine beauty of 51 his soul. Thus in all 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 was
fairer than the sons of men." Chrysostom Hrom. 8 in IMat. Bernard Ser. 1. de omnibus sanctis; Austin, Cassiodore, Hier. in 9 Jiat. interpret it of the 52 beauty of his
person; there was a divine majesty in his looks, it shined like lightning and drew
all men to it: but Basil, Cyril. lib. 6. super. 55. Esay. Theodoret, Arnobius, &c. of
the beauty of his divinity, justice, grace, eloquence, &c. Thomas in Psal. xliv. of
both; and so doth Baradius and Peter Morales, lib de pulchritud. Jesu et JMarice,
adding as much of Joseph and the Virgin Mary,- -hcec alias forma prcecesserit
omnes, 53 according to that prediction of Sibylla Cumea.  Be they present or absent,
near us, or afar off, this beauty shines, and will attract men many miles to come and
visit it. Plato and Pythagoras left their country, to see those wise Egyptian priests:
Apollonius travelled into IEthiopia, Persia, to consult with the Magi, Brachmanni,
gymnosophists. The Queen of Sheba came to visit Solomon; and " many, saith
54Hierom, went out of Spain and remote places a thousand miles, to behold that
eloquent Livy:~ 5 Multi Romam non ut urbem pulcherrimam, aut urbis et orbis dominum Octavianum, sed ut hunc unum inviserent audirentque, a Gadibus profecti sunt.'No beauty leaves such an impression, strikes. so deep, 56 or links the souls of men
closer than virtue.
57,t Non per deos aut pictor posset,
At statuarius ullus fingere
Talem pulchritudinem qlualem virtus habet;"
" no painter, no graver, no carver can express virtue's lustre, or those admirable rays
that come from it, those enchanting rays that enamour posterity, those everlasting
rays that continue to the world's end." Many, saith Phavorinus, that loved and
admired Alcibiades in his youth, knew not, cared not for Alcibiades a man, nune
intuentes qucerebant Jlcibiadem; but the beauty of Socrates is still the same; 65 virtue's lustre never fades, is ever fresh and green, semper viva to all succeeding ages,
and a most attractive loadstone, to draw and combine such as are present. For 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. 5" 0 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,
60s" Velle et nolle ambobus idem, satiataque toto
Mens evo" --
as the poet saith, still to continue one and the same. And where this love takes
place there is peace and quietness, a true, correspondence, perfect amity, a diapason
of vows and wishes, the same opinions, as between 61 David and Jonathan, Damon
and Pythias, Pylades and Orestes, 62Nysus and Euryalus, Theseus and Pirithous,
53 they will live and die together, and prosecute one another with good turns. 64Jam
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. 6Illum
coloribus, illum cerd, illum cere, yc. "- 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),
forma, qua citius pueri terreri possent, quam invitari gari et in unnum redigi.  60Statius.  61 " He
ad osculum puellhe.  61 Deformis iste etsi videatur loved him as he loved his own soul," I Sam. xv. 1.
senex, divinum animum habet.  52Fulgebat vultu "Beyond the love of women."  2 Virg. 9. YEn.
suo: fulgor et divina majestas homines ad se trahens. Qui super exanimem sese conjecit amicum confessus.
63 She excelled all others in beauty."  54 Praefat. bib. 6s Amicus animal dimidium, Austin. confess. 4. cap. 6.
vulgar.   55 Pars inscrip. Tit. Livii statuse Patavii. Quod de Virgilio Horatius, et serves animie dimidium
56 A true love's knot.  57 Stobseus Graeco.  5 Soli. mee.  64 Plinius.  65 Ilium argento et auro, illum
nus, pulchri nulla est facies.  590 dulcissimi laquei, ebo.re, marmore effingit, et nuper ingenti adhibito
qui tam feliciter devinciunt, ut etiam a vinctis dili- auditorio ingentem de vita ejus librum recitavit. epist.
ganur, qui:a gratiis vincti sunt, cupiunt arctius deli- lib. 4. epist. 68.




Mem. 3.]                       Division of Love.                             437
and in a great auditory not long since recited a just volume of his life."  In another
place, 66 speaking of an epigram which Martial had composed in praise of him, 67"He
gave me as much as he might, and would have done more if he could: though what
can a man give more than honour, glory, and eternity?    But that which he wrote
peradventure, will not continue, yet he wrote it to continue.'Tis all the recompense a poor scholar can make his well-deserving patron, Mecaenas, friend, to mention him in his works, to dedicate a book to his name, to write his life, &c., as all
our poets, orators, historiographers have ever done, and the greatest revenge such
men take of their adversaries, to persecute them with satires, invectives, &c., and'tis both ways of great moment, as 8 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, 69 Because I cannot honour him as other rich men do,
with like endeavour, affection, and piety, I have undertaken to write his life; since
my fortunes will not give me leave to make a more sumptuous monument, I will
perform those rites to his sacred ashes, which a small, perhaps, but a liberal wit can
afford." But I rove. Where this true love is wanting, there can be no firm peace, friendship from teeth outward, counterfeit, or for some by-respects, so long dissembled,
till they have satisfied their own ends, which, upon every small occasion, breaks ouc
into enmity, open war, defiance, heart-burnings, whispering, calumnies, contentions,
and all manner of bitter melancholy discontents. And those men which have no
other object of their love, than greatness, wealth, authority, &c., are rather feared
than beloved; nec amant quemquam, nec amantur ab ullo: and howsoever borne
with for a time, yet for their tyranny and oppression, griping, covetousness, currish
hardness, folly, intemperance, imprudence, and such like vices, they are generally
odious, abhorred of all, both God and men.' Non uxor salvum te vult, non filius, omnes
Vicini oderunt," —--
4" wife and children, friends, neighbours, all the world forsakes them, 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
7"Abigail, a woman of singular wisdom, was acceptable to David, Nabal was churlish
and evil-conditioned; and therefore 7 Mordecai was received, when Haman was
executed, Haman the favourite, " that had his seat above the other princes, to whom
all the king's servants that stood in the gates, bowed their knees and reverenced."
Though they flourished many times, such hypocrites, such temporising foxes, and
blear the world's eyes by flattery, bribery, dissembling their natures, or other men's
weakness, that cannot so apprehend their tricks, yet in the end they will be discerned, and precipitated in a moment: ~ surely," saith David, " thou hast set them
in slippery places," Ps. xxxvii. 5. as so many Sejani, they will come down to the
Gemonian scales; and as Eusebius in "Ammianus, that was in such authority, ad
jubendum Imperatorem, be cast down headlong on a sudden.        Or put case they
escape, and rest unmasked to their lives' end, yet after their death their memory
stinks as a snuff of a candle put out, and those that durst not so much as mutter
against them in their lives, will prosecute their name with satires, libels, and bitter
imprecations, they shall male audire in all succeeding ages, and be odious to the
world's end.
MEMB. III.
Charity composed of all three Kinds, Pleasant, Profitable, Honest.
BESIDES this love that comes from profit, pleasant, honest (for one good turn asks
another in equity), that which proceeds from the law of nature, or from discipline
and philosophy, there is yet another love compounded of all these three, which is
66 Lib. iv. ep. 61. Prisco suo; Dedit mihi quantum  enim vim habent, &c.  69 Peri tamen studio et piepotuit maximum, daturus amplius si potuisset. Ta- tate conscribendte vite ejus munus suscepi, et post quam
tetsi quid homini dari potest majus quarn gloria, laus, sumptuosa condere pro fortuna non licuit, exiguo sed
et eternitas? At non erunt fortasse quae scripsit. Ille eo forte liberalis ingenii monumentojusta sanctissimo
tamen scripsit tanquamn essent futura.  67 For, genus cineri solventur. 701 Sam. xxv. 3. 7' Esther, iii. 2.
irritabile vatum.  6 Lib. 13 de Legibus. Magnam 72 Amm. Marcellinus, I. 14.
2   2




438                                 Love-Melancholy.                       [Part. 3. Sec. 1.
charity, and includes piety, dilection, benevolence, friendship, even all those virtuous
habits; for love is the circle equant of all other affections, of which Aristotle dilates
at large in his Ethics, and is commanded by God, which no man can well perform,
but he that is a Christian, and a true regenerate man; this is, 73 To love God above
all, and our neighbour as ourself;"5 for this love is lychnus accendens et accensus, a
communicating light, apt to illuminate 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 74 copious Aristotle in his morals; a man is beloved of a man, in that
he is a man; but all these are far more eminent and great, when they shall proceed
from a sanctified spirit, that hath a true touch of religion, and a reference to God.
Nature binds all creatures to love their young ones; a hen to preserve her brood
will run upon a lion, a hind will fight with a bull, a sow with a bear, a silly sheep
with a fox.    So the same nature urgeth a man to love his parents, (75dii me pater
omnes oderint, ni le magis quam oculos amem meos!) and this love cannot be dissolved, as Tully holds, 76" without detestable offence:" but much more God's commandment, which enjoins a filial love, and an obedience in this kind.         7'7 The love
of brethren is great, and like an arch of stones, where if one be displaced, all comes
down,5" no love so forcible and strong, honest, to the combination of which, nature,
fortune, virtue, happily concur; yet this love comes short of it. 78Dulce et decorum
pro patridc mori, 79 it cannot be expressed, what a deal of charity that one name of
country contains. d.mor laudis et patrice pro stipendio est; the Decii did se devovere, Horatii, Curii, Scaevola, Regulus, Codrus, sacrifice themselves for their country's
peace and good.
s80 " Una dies Fabios ad bellum miserat omnes,    " One day the Fabii stoutly warred,
Ad bellum inissos perdidit una dies."           One day the Fabii were destroyed."
Fifty thousand Englishmen lost their lives willingly near Battle Abbey, in defence
of their country.    S P. Emilius 1. 6. speaks of six senators of Calais, that came
with halters in their hands to the king of England, to die for the rest.         This love
makes so many writers take such pains, so many historiographers, physicians, &c.,
or at least, as they pretend, for common safety, and their country's benefit. s2Sanctumr  nomen amicitice, sociorum    communio sacra; friendship is a holy name, and a
sacred communion of friends. 83      As the sun is in the firmament, so is friendship in
the world," a most divine and heavenly band.        As nuptial love makes, this perfects
mankind, and is to be preferred (if you will stand to the judgment of 84 Cornelius
Nepos) before affinity or consanguinity; plus in amicitid valet similitudo morum.
quam affnitas,'c., the cords of love bind faster than any other wreath whatsoever.
Take this away, and take all pleasure, joy, comfort, happiness, and true content out
of the world; Itis the greatest tie, the surest indenture, strongest band, and, as our
modern Maro decides it, is much to be preferred before the rest.
s5," Hard is the doubt, and difficult to deem,  "For natural affection soon doth cease,
When all three kinds of love together meet;   And quenched is with Cupid's greater flame;
And do dispart the heart with power extreme,  But faithfil friendship doth them both suppress,
Whether shall weigh the balance down; to wit,  And them with mastering discipline doth tame,
The dear affection unto kindred sweet,        Through thoughts aspiring to eternal fame.
Or raging fire of love to women kind,         For as the soul doth rule the earthly mass,
Or zeal of friends, combin'd by virtues meet;  And all the service of the body frame,
But of them all the band of virtuous mind,    So love of soul doth love of body pass,  [brass,"
Methinks the gentle heart should most assured bind.  No less than perfect gold surmounts the meanest
6 A faithful friend is better than 87 gold, a medicine of misery, 88 an only possession;
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 love, it profiteth me no73Ut mundus duobus polis sustentatur: ita lex Dei, to die for one's country."'7Dii immortales,dici non
amnore Dei et proximi; duobus his fundamentis vin- potest quantum charitatis nomen illud habet. s0Ovid.
citur; machina mundi corruit, si una de polis turba. Fast.  81 Anno 1347. Jacob Mayer. Annal. Fland.
tur; lex perit divina si una ex his.  74 8 et 9 lib. 12.  82 Tully.  sLucianus Toxari. Anmicitia
libro.         75 Ter. Adelph. 4, 5.     76 De ut sol in mundo, &c.      84 Vit. Pompon. Attici.
anicit.    77 Charitas parentum dilui nisi detestabili 5Spencer, Faerie Queene, lib. 5. cant. 9. staff. 1, 2.
scelere non potest, lapidum fornicibus simillima, casura, 8s Syracides.  87 Plutarch, preciosumr numisma.
nisi se invicein sustentaret. Seneca.  8"'1 It is sweet es Xenophon, verus amicus praestantissima possessio.




Mem. 3.]                        Division of Love.                             439
thing," 1 Cor. xiii. 1, 3.'tis splendidum peccatum, without charity.  This is an allapprehending love, a deifying love, a refined, pure, divine love, the quintessence of
all love, the true philosophers stone,.Jon potest enim, as 8Aust in infers, veraciter
amicus esse hominis, nisi fuerit ipsius prinmitus 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. 90" 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, 9" all well-governed families and cities
are combined, the heavens annexed, and divine souls complicated, the world itself
composed, and all that is in it conjoined in God, and reduced to one. 92 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. 13, 93 A which inflames our souls with a divine heat, and being so inflamed,
purged, and so purgeth, elevates to God, makes an atonement, and reconciles us unto
him.   9 That other love infects the soul of man, this cleanseth; that depresses, this
rears;,that causeth cares and troubles, this quietness of mind; this informs, that
deforms our life; that leads to repentance, this to heaven."  For if once we be truly
linked and touched with this charity, we shall love God above all, our neighbour as
ourself, as we are enjoined, Mark xii. 31. Matt. xix. 19. perform  those duties and
exercises, even all the operations of a good Christian.
" This love suffereth long, it is bounfiful, 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. 12; " a multitude of sins," I Pet. 4, as our Saviour told the woman
in the Gospel, that washed his feet,;" many sins were forgiven her, for she loved
muchf Luke vii. 47; "it will defend the fatherless and the widow," Isa. i. 17; "will
seek no revenge, or be mindful of wrong,' Levit. xix. 18; "will bring home his
brother's ox if he go astray, as it is commanded," Deut. xxii. 1; " will resist evil,
give to him that asketh, and not turn from him that borroweth, bless them that curse
him, love his enemy,f' Matt. v; "bear his brother's burthen,"' Gal. vi. 7.  He that so
loves will be hospitable, and distribute to the necessities of the saints; he will, if it
be possible, 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 rejoice, weep
with them that weep,"' Rom. xii; he will speak truth to his neighbour, be courteous
and tender-hearted, "forgiving others for Christ's sake, as God forgave him," Eph.
iv. 32; " he will be like minded," Phil. ii. 2. " Of one judgment; be humble, meek,
long-suffering," Colos. iii. " Forbear, forget and forgive," xii. 13. 23. and what he
doth shall be heartily done to God, and not to men. " Be pitiful and courteous,I 1
Pet. iii.  "Seek peace and follow it."  He will love his brother, not in word and
tongue, but in deed and truth, John iii. 18. "and he that loves God, Christ will love
him that is begotten of 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.
95" 0 felix hominurn genus,
Si vestros animos amor
Quo ccelum regitur regat!"
es Epist. 52.  0 Greg. Per amorem Dei, proximi sos purgat, purgatos elevat ad Deum, Deum placat, ho.
gignitur; et per hunc amorem proximi, Dei nutritur. rninin Deo conciliat. Bernard.  94 Ile ilnficit, hic
91 Piccolormineus, grad. 7. cap. 27. hoc felici arnoris nodo  perficit, ille deprimit, hic elevat; hic tranquillitatern
ligantur familiw civitates, &c.  92 Veras absolutas  ille curas parit: hic vitais recte informat, ille deformat
haec parit virtutes, radix omnium virtutum, nens et &c.  9j Boethius, lib. 2. met. 8.
spiritus.  93 Divino calore aninios incendit, incen



440                             Love-Melancholy.                  [Part. 3. Sec. 1.
"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, 96 want of this charity.  We do invicem angariare, contemn, consult, vex, torture, molest, and hold one another's noses to the grindstone hard, provoke, rail, scoff, calumniate, challenge, hate, abuse (hard-hearted, implacable, malicious, peevish, inexorable as we are), to satisfy our lust or private spleen, for 97 toys,
trifles, and impertinent occasions, spend ourselves, goods, friends, fortunes, to be
revenged on our adversary, to ruin him and his.'Tis all our study, practice, and
business how to plot mischief, mine, countermine, defend and offend, ward ourselves,
injure others, hurt all; as if we were born to do mischief, and that with such eagerness and bitterness, with such rancour, malice, rage, and fury, we prosecute our
intended designs, that neither affinity or consanguinity, love or fear of God or men
can contain us: no satisfaction, no composition will be accepted, no offices will
serve, no submission; though he shall upon his knees, as Sarpedon did to Glaucus
in Homer, acknowledging his error, yield himself with tears in his eyes, beg his pardon, we will not relent, forgive, or forget, till we have confounded him and his,
"made dice of his bones," as they say, see him rot in prison, banish his friends,
followers, et omne invisum genus, rooted him  out and all his posterity.  Monsters
of men as we are, dogs, wolves,98 tigers, fiends, incarnate devils, we do not only
contend, oppress, and tyrannise ourselves, but as so many firebrands, 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, 9Omnia de lite, opposing wit to wit, wealth
to wealth, strength to strength, fortunes to fortunes, friends to friends, as at a seafight, we turn our broadsides, or two millstones with continual attrition, we fire ourselves, or break another's backs, and both are ruined and consumed in the end.
Miserable wretches, to fat and enrich ourselves, we care not how we get it, Quocunque modo rem; how many thousands we undo, whom we oppress, by whose ruin
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 treasure, (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, ingurgitate, or let it
be lost, than he should have part of it;'00 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 howling at his gates for a few crumbs, he only seeks chippings,
offals; let him roar and howl, famish, and eat his own flesh, he respects him not.
A poor decayed kinsman of his sets upon him by the way in all his jollity, and runs
begging bareheaded by him, conjuring by those former bonds of friendship, alliance,
consanguinity, &c., uncle, cousin, brother, father,
-  " Per ego has lachrymas, dextramque tuam te,
Si quidquam de te merui, fuit aut tibi quidquam
Dulce meum, misere mei."
" Show some pity for Christ's sake, pity a sick man, an old man, &c.,)' he cares
not, ride on: pretend sickness, inevitable loss of limbs, goods, plead suretyship, or
shipwreck, fires, common calamities, show thy wants and imperfections,
"Et si per sanctum juratus dicat Osyrim,
Credite, non ludo, crudeles tollite claudurn."
"Swear, protest, take God and all his angels to witness, quire peregrinum, thou
art a counterfeit crank, a cheater, he is not touched with it, pauper ubique jacet, ride
on, he takes no notice of it."  Put up a supplication to him in the name of a thou9G Deliquium patitur charitas, odium ejus loco succe- s Heraclitus.  00 Si in gehennam abit, pauperem qui
dit.. Basil. 1. ser. de instit. mon.  97Nodum in scirpo non alat: quid de eo fiet qui pauperem denudat?
quaerentes.  981 ircaneque admorunt ubera tigres. Austin.




Mem. 3.]                           Charity.                              44i
sand 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 registered 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 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 possessions
(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,
ingeniously confessed to a near friend of his, that would know of him why he built
so many public and magnificent palaces, and bestowed so liberally on scholars, not
that he loved learning more than others, " but to 2 eternise his own name, to be immortal by the benefit of scholars; for when his friends were dead, walls decayed,
and all inscriptions gone, books would remain to the world's end." The lanthorn
in 3Athens was built by Zenocles, the theatre by Pericles, the famous port Pyratum
by Musicles, Pallas Palladium by Phidias, the Pantheon by Callicratidas; but these
brave monuments are decayed all, and ruined long since, their builders' names alone
flourish by meditation of writers. And as 4he said of that Marian oak, now cut
down and dead, nullius Jtgricoce manu vulta stirps tam diuturna, quam quce poetce
versu seminari potest, no plant can grow so long as that which is ingenio sata, set
and manured by those ever-living wits. 5 Allon Backuth, that weeping oak, under
which Deborah, Rebecca'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, Mecmnates and patrons. Show me amongst
so many myriads, a truly devout, a right, honest, upright, meek, humble, a patient,
innocuous, innocent, a merciful, a loving, a charitable man! 6Probus quis nobiscum
vivit?  Show me a Caleb or a Joshua! Die mihi Musa virum —    show a virtuous
woman, a constant wife, a good neighbour, a trusty servant, an obedient child, a
true friend, &c. Crows in Africa are not so scant. He that shall examine this
7iron age wherein we live, where love is cold, et jam terras Jlstrea reliquit, justice
fled with her assistants, virtue expelled,
--— " Justitiae sorer,
Incorrupta fides, nudaque veritas,"all goodness gone, where vice abounds, the devil is loose, and see one man vilify
and insult over his brother, as if he were an innocent, or a block, oppress, tyrannise,
prey upon, torture him, vex, gall, torment and crucify him, starve him, where is
charity? He that shall see men 9 swear and forswear, lie and bear false witness, to
i Jovius, vita ejus.  a Immortalitatem beneficio sister of justice, honour inviolate, and naked truth,"
literaram, iinmortali gloriosa quadam cupiditate con- sTull. pro Rose. Mentiri vis causa mea? ego vero
cupivit. Quod civesquibus benefecisset perituri,n menia cupide et libenter mentiar tua causa; et si qnando me
ruitura, etsi regio sumptu edificata, non libri.  3 Plu- vis perjurare, ut paululum  tu conpendii facias, paratarch, Pericle.  4 Tullius, lib. 1. de legibus.'Gen.  tur  fore scito.
xxxv. 8.  6 Hor.  7 Durum genus sumus.  s" The
56




442                             Love-Melancholy.                 [Part. 3. Sec. 1.
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, Italian blaspheming, Spanish renouncing, &c., may well
ask where is charity? He that shall observe so many lawsuits, such endless contentions, such plotting, undermining, so much money spent with such eagerness and
fury, every man for himself, his own ends, the devil for all: so many distressed
souls, such lamentable complaints, so many factions, conspiracies, seditions, oppressions, abuses, injuries, such grudging, repining, discontent, so much emulation, envy,
so many brawls, quarrels, monomachies, &c., may well require what is become of
charity? when we see and read of such cruel wars, tumults, uproars, bloody battles,
so many' men slain, so many cities ruinated, &c. (for what else is the subject of all
our stories almost, but bills, bows, and guns!) so many murders and massacres, &c.,
where is charity? Or see men wholly devote to God, churchmen, professed divines,
holy men, l'" to make the trumpet of the gospel the trumpet of war," a company
of hell-born Jesuits, and fiery-spirited friars,facem prceferre to all seditions: as so
many firebrands set all the world by the ears (I say nothing of their contentious and
railing books, whole ages spent in writing one against another, and that with such
virulency and bitterness, Bionceis sermonibus et sale nigro), 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 demum Christiani! Are these Christians?
I beseech you tell me: he that shall observe and see these things, may say to them
as Cato to Caesar, credo quce de inferis dicunturfalsa existimas, " sure I think thou
art of opinion there is neither heaven nor hell.' Let them pretend religion, zeal,
make what shows they will, give alms, peace-makers, frequent sermons, if we may
guess at the tree by the fruit, they are no better than hypocrites, epicures, atheists,
with the 12 "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, general mischiefs, si tantea in terris
tragcedice, quibus labefactatur et misere 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 lanother, so
respectless of God, and our neighbours, and by our crying sins pull these miseries
upon our own heads. Nay more,'tis justly to be feared, which "3Josephus once
said of his countrymen 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 full career of
such prodigious and uncharitable actions, how displeasing they are in God's sight,
how noxious to himself, as Solomon told Joab, 1 Kings, ii. " The Lord shall bring
this blood upon their heads." Prov. i. 27, " sudden desolation and destruction shall
come like a whirlwind upon them: affliction, anguish, the reward of his hand shall
be given him," Isa. iii. 11, &c., "they shall fall into the pit they have digged for
others,' and when they are scraping, tyrannising, getting, wallowing in their wealth,
thlis night, 0 fool, I will take away thy soul," what a severe account they must
make; and how'4gracious on the other side a charitable man is in God's eyes,
haurit sibi gratiam. Matt. v. 7, " Blessed are the merciful, for they shall obtain
mercy: he that lendeth to the poor, gives to God," and how it shall be restored to
them  again; "how by their patience and long-suffering they shall heap coals on
10Gallienus in Treb. Pollio lacera, occide, mea mente 16. Puto si Romani contra nos venire tardassent, aut
irascere. Rabie jecur incendente feruntur prmecipites, hiatu terrfe devorandam fuisse civitatem, aut diluvio
Vopiscus of Aurelian. Tantum fudit sanguinis quan- perituram, aut fulinina ac Sodoma cuni incendio pas.
tum quis vini potavit. n1 Evangelii tubam belli tubam suram, ob desperatum populi, &c. 14 Benefacit animma
faciunt; in  pulpitis pacem, in colloquiis bellum  sua-  sue vir misericors.
dent.  12 Psal. xiii. 1.  13 De bello Judaico, lib. 6. c.




Mem. 1. Subs. 1.]          Love's Power and Extent.                         443
their enemies' heads," Rom. xii. " and he that followeth after righteousness and
mercy,\ shall find righteousness and glory; surely they would check their desires,
curb in their unnatural, inordinate affections, agree amongst themselves, abstain from
doing evil, amend their lives, and learn to do well. "Behold how comely and good
a thing it is for brethren to live together in 15 union: it is like the precious ointment,
&c.   How   odious to contend one with the other!"'6 Miseriquid luctatiunculis
hisce volumus? ecce mors supra caput est, et supremum illud tribunal, ubi et dicta
etfacta nostra examinanda sunt: Sapiamus!    " Why do we contend and vex one
another? behold death is over our heads, and we must shortly give an account of all
our uncharitable words and actions: think upon it: and be wise."
SECT. II. MEMB. I.
SUBSECT. I.-Heroical love causeth Melancholy. His Pedigree, Power, and Extent.
IN the preceding section mention was made, amongst other pleasant objects, of
this comeliness and beauty which proceeds from women, that causeth heroical, or
love-melancholy, is more eminent above the rest, and properly called love. The
part affected in men is the liver, and therefore called heroical, because commonly
gallants. Noblemen, and the most generous spirits are possessed with it. His
power and extent is very large, 7 and in that twofold division of love, ipbsnv and Epdv
18 those two veneries which Plato and some other make mention of it is most eminent, and xze' Eoz:v 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 9 Phadrus contends, and his 20 parentage of such antiquity, that no poet could ever find it out. Hesiod makes 21Terra
and Chaos to be Love's parents, before the Gods were born: Jnte deos omnes primum generavit amorem. Some think it is the self-same fire Prometheus fetched from
heaven. Plutarch amator. libello, 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, all the gods were invited to a banquet, and amongst the rest,
22Porus 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 23Ficinus.  Another tale is
there borrowed out of Aristophanes: 24 in the beginning of the world, men had four
arms and four feet, but for their pride, because they compared themselves with the
gods, were parted into halves, and now peradventure by love they hope to be united
again and made one. Otherwise thus, 25Vulcan met two lovers, and bid them    ask
what they would and they should have it; but they made answer, 0 Vulcane faber
Deorum, 4-c. " 0 Vulcan the gods' great smith, we beseech thee to work us anew
in thy furnace, and of two make us one; which he presently did, and ever since
true lovers are either all one, or else desire to be united."  Many such tales you
shall find in Leon Hebraeus, dial. 3. and their moral to them. The reason why Love
was still painted young, (as Phornutus 26and others will) 27 is because young men
15 Concordia magnae res crescunt, discordia maximte facias; quod et fecit, et exinde amatores unum sunt et
dilabuntur.  1i Lipsius.  17 Memb. 1. Subs. 2. unurn esse petunt.  26 See more in Natalis Comes
18 Amor et amicitia.  19 Phtadrus orat. in laudem Itiag. Deorum Philostratus de Imaginibus. Lilius Giamoris Platonis convivio.  20 Vide Boccas. de Genial raldus Syntag. de diis. Phornutus, &c.  27 Juvenis
deorum.    21 See the moral in Pltt. of that fiction. pingitur quod arnore plerumque juvenes capiuntur; sic
22 Affluentize Deus.  23 Cap. 7. Comment. in Plat. et mollis, formosus, nudus, quod simplex et apertus hie
convivium.    24 See more in Valesius, lih. 3. cont. affectus; ridet quod oblectainettum pra se ferat, cuin
med. et cont. 13.  25 Vives 3. de animna; oramus te ut pharetra, &c.
tuis artibus et caminis nos refingas, et ex duobus unum




444                              Love-Melancholy.                   [Part. 3. Sec. 2.
are most apt to love; soft, fair, and fat, because such folks are soonest taken: naked,
because all true affection is simple and open: he smiles, because merry and given to
delights: hath a quiver, to show his power, none can escape: is blind, because he
sees not where he strikes, whom  he hits, &c.))  His power and sovereignty is expressed by the 28 poets, in that he is held to be a god, and a great commanding god.
above Jupiter himself; Magnus Daemon, as Plato calls him, the strongest and merriest of all the gods according to Alcinous and 29Athenaeus. Jmor 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 nonen) and sacrifice to his altar, that conquers
all, and rules all:
20 " Mallem cum icone, cervo et apro AEolico,'
Cumn Anteo et Stymphalicis avibus luctari
Quam cam armore" —
" I had rather contend with bulls, lions, bears, and giants, than with Love;" he is so
powerful, enforceth 31 all to pay tribute to him, domineers over all, and can make
mad and sober whom    he list; insomuch that Caecilius in Tully's Tusculans, holds
him to be no better than a fool or an idiot, that doth not acknowledge Love to be a
great god.
32 c Cui in manu sit quem esse dementem velit,
Quem sapere, quem in inorbum injici, &c."
That can make sick, and cure whom      he list.  Homer and Stesichorus were both
made blind, if you will believe 33 Leon Hebreus, for speaking against his godhead:
and though Aristophanes degrade him, and say that he was 34 scornfully 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 35power, majesty, omnipotency, and dominion, that
no creature can withstand him.
26 " Imperat Cupido etiam diis pro arbitrio,
Et ipsum arcere ne armipotens potest Jupiter."
He is more than quarter-master with the gods,
37 ---- " Tenet
Thetide tequor, umbras AEaco, ccelum Jove:"
and hath not so much possession as dominion. Jupiter himself was turned into a
satyr, shepherd, a bull, a swan, a golden shower, and what not, for love; that as
3SLucian's Juno right well objected to him, ludus amoris tu es, thou art Cupid's
whirligig: how did he insult over all the other gods, Mars, Neptune, Pan, Mercury,
Bacchus, and the rest? 39Lucian brings in Jupiter complaining of Cupid that he
could not be quiet for him; and the moon lamenting that she was so impotently besotted on Endymion, even Venus herself confessing as much, how rudely and in
what sort her own son Cupid had used her being his 40 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, 41 and whipped him besides on the bare buttocks with her phantophle, yet
all would not serve, he was too headstrong and unruly."   That monster-conquering
Hercules was tamed by him:
" Quem non mille ferme, quem non Sthenelejus hostis,  Whom neither beasts nor enemies could tame,
Nec potuit Juno vincere, vicit amor."  I   Nor Juno's might subdue, Love quell'd the same.
Your bravest soldiers and most generous spirits are enervated with it, 42ubi mulieribus blanditiis permittunt se, et inquinantur amplexibus.  Apollo, that took upon him
to cure all diseases 43 could not help himself of this; and therefore 44 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 expresseth at large, Cupid
riding, Mars and Apollo following his chariot, Psyche weeping, &c.
In vegetal creatures what sovereignty love hath, by many pregnant proofs and
28 A petty Pope claves habet superorum et inferorum, Heaven, with Jove."  38 Tom. 4.  s9 Dial. deorum,
as Orpheus, &c.     20 Lib. 13. cap. 5. Dyphnoso. tom. 3.  40 Quippe matrem ipsius quibus modis
30 Regnat et in superos jus habet ille deos. Ovid. me afficit, nune in Idam adigens Anchiste causa, &c.
s3 Plautus.   2 Selden pro leg. 3. cap. de diis Syris. 41 Jampridem et plagas ipsi in nates incussi sandalio.
83 Dial. 3. 94 A concilio Deorum rejectus et ad majo- 42 Altopilus, fol. 79.  43 Nullis amor est medicabilis
rein ejus ignominiam, &c.  s5 Fulmine concitatior. herbis.  44 Plutarch in Amatorio. Dictator quo
5d Sophocles.  S7 l He divides the empire of the sea creato cessant reliqui magistratus.
with Thetis,-of the Shades, with fEacus,-of the




Memn. 1. Subs. 1.]             Love's Power and Extent.                             445
familiar examples may be proved, especially of palm-trees, which are both he and
she, and express not a sympathy but a love-passion, and by many observations have
been confirmed.
45 " Vivunt in venerem frondes, omnisque vicissim
Felix arbor amat, nutant et mutua palmT
Fwedera, populeo suspirat populus ictu,
Et platano platanus, alnoque assihilat alnus."
Constantine de igric. lib. 10. cap. 4. gives an instance out of Florentius his
Georgics, of a palm-tree that loved most fervently, 46 4 and would not be comforted
until such time her love applied herself unto her; you might see the two trees bend,
and of their own accords stretch out their boughs to embrace and kiss each other:
they will give manifest signs of mutual love."     Ammianus Marcellinus, lib. 24, reports that they marry one another, and fall in love if they grow in sight; and when
the wind brings the smell to them, they are marvellously affected.       Philostratus in
Imaginibus, observes as much, and Galen lib. 6. de locis affectis, cap. 5. they will be
sick for love; ready to die and pine away, which the husbandmen perceiving, saith
47Constantine, " stroke many palms that grow together, and so stroking again the
palm that is enamoured, they carry kisses from the 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: 48 " which are enamoured, they can perceive
by the bending of boughs, and inclination of their bodies." If any man think this
which I say to be a tale, let him read that story of two palm-trees in Italy, the male
growing at Brundusium, the female at Otranto (related by Jovianus Pontanus in an
excellent poem, sometimes tutor to Alphonsus junior, King of Naples, his secretary
of state, and a great philosopher) " which were barren, and so continued a long
time," till they came to see one another growing up higher, though many stadiums
asunder.   Pierius in his Hieroglyphics, and Melchior Guilandinus, Mem. 3. tract. de
papyro, cites this story of Pontanus for a truth.    See more in Salmuth Comment. in
Pancirol. de JNova repert. Tit. 1. de novo orbe, Mizaldus Arcanorum        lib. 2. Sand's
Voyages, lib. 2.fol. 103. 6fc.
If such fury be in vegetals, what shall we think of sensible creatures, how much
more violent and apparent shall it be in them!
49 " Omne ade6 genus in terris homi numque ferarum,  "All kind ofcreatures in the earth,
Et genus tequoreum, pecudes, pictp.que volucres     And fishes of tle sea,
In furias ignemque ruunt; amor omnibus idem."     And painted birds do rage alike;
-'~  *~~'       I            ~~This love bears equal sway."
0 n" Hic Deus et terras et maria alta domat."
Common experience and our sense will inform         us how violently brute beasts are
carried away with this passion, horses above the rest, ----    furor est insignis equarum. 51' Cupid in Lucian bids Venus his mother be of good cheer, for he was now
familiar with lions, and oftentimes did get ontheir backs, hold them by the mane,
and ride them about like horses, and they would fawn upon him with their tails.7
Bulls, bears, and boars are so furious in this kind they kill one another: but especially cocks, 2 lions, and harts, which are so fierce that you may hear them       fight
half a mile off, saith 53 Turberville, and many times kill each other, or compel then,
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 affords him such great delight. How birds
are affected in this kind, appears out of Aristotle, he will have them to sing obfuturam venerem, for joy or in hope of their venery which is to come.
4" Eeriat primum volucres te Diva tuumque
Significant initum, perculsae corda tua vi."
" Fishes pine away for love and wax lean," if 5 Gomesius's authority may be taken,
and are rampant too, some of them: Peter Gellius, lib. 10. de hist. animal. tells
45Claudian. descript. vener. aule. "Trees are in- bitus gratiam facit.  48Quam vero ipsa desideret
filenced by love, and every flourishing tree in turn feels affectu ramorum significat, et adullam respicit; amanthe passion: palms nod mutual vows, poplar sighs to tur, &c.  49Virg. 3. Georg.  b0Propertius. 51 Dial.
poplar, plane to plane, and alder breathes to alder." deorum. Confide mater, leonibus ipsis fanriliaris jamo
46 Neque prius in iis desiderium cessat dam dejectls factus sum, et sispe conscendi eorum terga et appreconsoletur; videre enim est ipsam arborean incurvatam, hendi jubas; equorunm more insidens eos agito, et illi
ultroranis ab utrisque vicissim ad osculumexporrectis. mihi caudis adblandiuntur.  a2 Leones prae amore
Manifesta dant mutui desiderii signa.  47 YMultas furunt, Plin. 1.8. c. 11t. Arist. 1. 6. hist. animal. 63 Cap.
palnmas contingens quaE simul crescunt, rursusque ad 17. of his book of hunting.  54 Lu:retius.  5 DeIe
amantem regrediens, eamque rnann attingens, quasi sale lib. I. c. 21. Pisces ob amorem marcescunt, pallesosculum mutuo ministrare videtur, et expediti concu- cunt, &c.
22N




446                             Love-M[elancihoy.                [Part. 3. Sec. 2.
wonders of a triton in Epirus: there was a well not far from the shore, where the
country wenches fetched water, they, 5tritons, stupri caus& would set upon them
and carry them to the sea, and there drown them, if they would not yield; so love
tyranniseth in dumb creatures. Yet this is natural for one beast to dote upon another of the same kind; but what strange fury is that, when a beast shall dote upon
a man? Saxo Grammaticus, lib. 10. 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: ]Elian, Pliny, Peter Gillius, are full of such relations. A peacock in Lucadia loved a maid, and when she died, the peacock pined. 57 A dolphin
loved a boy called Hernias, and when he died, the fish came on land, and so perished."
The like adds Gellius, lib. 10. cap. 22. out of Appion,,Egypt. lib. 15. a dolphin at
Puteoli loved a child, would come often to him, let him get on his back, and carry
him about, 58 and when by sickness the child was taken away, the dolphin died."69 ti Every book is full (saith Busbequius, the emperor's orator with the grand signior,
not long since, ep. 3. legat. Turc.), and yields such instances, to believe which I
Was always afraid lest I should be thought to give credit to fables, until I saw a lynx
which I had from Assyria, so affected towards one of my men, that it cannot be
denied but that he was in love with him. When my man was present, the beast
would use many notable enticements and pleasant motions, and when he was going,
hold him back, and look after him when he was gone, very sad in his absence, but
most jocund when he returned: and when my man went from me, the beast expressed
his love with continual sickness, and after he had pined away some few days, died."
Such another story he hath of a crane of Majorca, that loved a Spaniard, that would
walk any way with him, and in his absence seek about for him, make a noise thato
he might hear her, and knock at his door, 60" and when he took his last farewell,
famished herself." Such pretty pranks can love play with birds, fishes, beasts:
61 (,, Ccelestis etheris, ponti, terrte claves habet Venus,
Solaque istoruin omniurn imperium obtinet.")
and if all be certain that is credibly reported, with the spirits of the air, and devils
of hell themselves, who are as much enamoured and dote (if I may use that word)
as any other creatures whatsoever. For if those stories be true that are written of
incubus and succubus, of nymphs, lascivious fauns, satyrs, and those heathen gods
which were devils, those lasciviouus Telchines, of whom the Platonists tell so many
fables; or those familiar meetings in our days, and company of witches and devils,
there is some probability for it. I, know that Biarmannus, Wierus, lib. 1. cap. 19.
et 24. and some others stoutly deny it, that the devil hath any carnal copulation with
women, that the devil takes no pleasure in such facts, they be mere fantasies, all
such relations of incubi, succubi, lies and tales; but Austin. lib. 15. de civit. Dei,
doth acknowledge it: Erastus de Lamiis, Jacobus Sprenger and his colleagues, &c.
2 Zanchius, cap. 16. lib. 4. de oper. Dei. Dandinus, in dJrist. de Alnimd, lib. 2. text. 29.
corn. 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 hat,
familiar company many years with them, and that in the habit of men and women
Philostratus in his fourth book de vita J lpollonii, hath a memorable instance in this
kind, which I may not omit, of one Menippus Lycius, a young man twenty-five years
of age, that going between Cenchreas and Corinth, met such a phantasm in the habit
of a fair gentlewoman, 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, 63 he should hear her sing and play, and drink such
56 Hauriendae aquae causa venientes ex insidiis a derium suum testatus post inediam aliquot dierum
Tritone comprehense, &c.  67 Plin. 1. 10. c. 5. quum- interiit.  61 Orpheus hymno Ven. "Venus keeps the
que aborta tempestate periisset Hernias in sicco piscis keys of the air, earth; sea, and she alone retains the
expiravit.  MsPostquam puer morbo ahiit, et ipse command of all."  02Qui htec in atrre bilis ant
delphinus periit.  59Pleni sunt libri quibus ferte in Imaginationis vim referre conati sunt, nihil faciunt.
homines inflamnatae fuerunt, in quibus ego quidem 63Cantantem audies et vinum bibes, quale antea nunsemper assensum sustinui, veritus ne fabulosa crede. quam bibisti; te rivalis turbabit nullus; pulchra autema
rem; Donec vidi lyncem quem habui ab Assyria, sic pulchro autem pulchro contents vivam, et moriar.
affectum erga unum de meis hominibus, &c.  60Desi



Mem. 1. Subs. 1.]          Love's Power and Extent.                       447
wine as never any drank, and no man should molest him; but she being fair and
lovely would live and die with him, that was fair and lovely to behold."  The
young man a philosopher, otherwise staid and discreet, able to moderate his passions, though not this of love, tarried with her awhile to his great content, and at
last married her, to whose wedding, amongst other guests, came Apollonius, who,
by some probable conjectures, found her out to be a serpent, a lamia, and that all her
furniture was like Tantalus's gold described by Homer, no substance, but mere illusions. When she saw herself descried, she wept, and desired Apollonius to be silent,
but he would not be moved, and thereupon she, plate, house, and all that was in it,
vanished in an instant: 64 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
would come and live with him again, on that condition he would be new married,
never swear and blaspheme as he used formerly to do; for if lie did, she should be
gone: 65C 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.
66 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 sufficiently
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 off. Whereupon loth to make his company tarry at present, there left it, intending to fetch it the next day, or at some more
convenient time, went thence to supper, and so to bed. In the night, when he should
come to perform those nuptial rites, Venus 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 associates 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 cammanded her to deliver his ring, which forthwith she did, and so the gentleman was freed. Many such stories I find in several67 authors to confirm this which
I have said; as that more notable amongst the rest, of Philinium and Machates in
6s Phlegon's Tract, de rebus mirabilibus, and though many be against it, yet I, for my
part, will subscribe to Lactantius, lib. 14. cap. 1. 69" 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. 70 Many of those spiritual bodies, overcome by the love of maids, and lust, failed, of whom those were
born we call giants."  Justin Martyr, Clemens Alexandrinus, Sulpitius Severus,
Eusebius, &c., to this sense make a twofold fall of angels, one from the beginning
of the world, another a little before the deluge, as Moses teacheth us, 1 openly professing that these genii can beget, and have carnal copulation with women. At Japan
64 Multi factum hoc cognovere, quod in media Grecia misit ad tutelam cultumquegeneris humani; sed illos
gestuln sit.  66 Rem curans domesticam, ut ante, cum hominibus commorantes, dominator ille terrie sala.
peperit aliquot liberos, semper tamen tristis et pallida. cissimus paulatim  ad vitia pellexit, et mulierum  con.
06 Haec audivi a multis fide dignis qui asseverabant di- gressibus inqulinavit.  70 Quidam ex illo capti sunt
cem Bavaria eadem retulisse Duci Saxonite pro veris. amore virginum, et libidine victi defecerunt, ex quibus
7 Fabula Damarati et Aristonis in Herodoto lib. 6. gigantes qui vocantur, nati sunt.  71 Pererius in
Erato.   es Interpret. Mersio  69 Deus Angelos Gen. lib. 8. c. 6. ver. 1. Zanc. &c.




448                             Love-Melancholy.                 [Part. 3 Sect. 2.
in the East Indies, at this present (if we may believe the relation of 72travellers),
there is an idol called Teuchedy, to whom one of the fairest virgins in the country
is monthly brought, and left in a private room, in the fotoqui, or church, where she
sits alone to be deflowered. At certain times 73 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 Babylon, there was a fair chapel,'4 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 _Egypt was the like done of old.  So that you see
this is no news, the devils themselves, or their juggling priests, have played such
pranks in all ages. Many divines stiffly contradict this; but I will conclude with
75Lipsius, 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. 7One 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, vit..Vumce Austin de civ.
Dei. lib. 15.  Wierus, lib. 3. de prcestig. Deem.  Giraldus Cambrensis, itinerar.
Camb. lib. 1. MIalleus, malefic. qucest. 5. part. 1. Jacobus Reussus, lib. 5. cap. 6.
fol. 54.  Godelman, lib. 2. cap. 4. Erastus, Valesius de sacra philo. cap. 40. John
Nider, Fornicar. lib. 5. cap. 9. Stroz. Cicogna. lib. 3. cap. 3. Delrio, Lipsius
Bodine, demonol. lib. 2. cap. 7. Pererius in Gen. lib. 8. in 6. cap. ver. 2. King
James, &c.
SUBSECTT. II.-How Love tyranniseth 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.
77Improbe amor quid non mortalia pectora cogis?   How it tickles the hearts of
mortal men, Horresco referens --     I am almost afraid to relate, amazed, 78and
ashamed, it hath wrought such stupendous and prodigious effects, such foul offences.
Love indeed (I may not deny) first united provinces, built cities, and by a perpetual
generation makes and preserves mankind, propagates the church; but if it rage it is
no more love, but burning lust, a disease, frenzy, madness, hell. 79 Est orcus ille,
vis est immedicabilis, est rabies insana;'tis no virtuous habit this, but a vehement
perturbation of the mind, a monster of nature, wit, and art, as Alexis in "Athenaeus
sets it out, viriliter audax, muliebriter timidum, furore preceps, labore infractum,
melfelleum, blanda percussio, 4yc.  It subverts kingdoms, overthrows cities, towns,
families, mars, corrupts, and makes a massacre of men; thunder and lightning, wars,
fires, plagues, have not done that mischief to mankind, as this burning lust, this
brutish passion. Let Sodom and Gomorrah, Troy, (which Dares Phrygius, and
Dictis Cretensis will make good) and I know not how many cities bear record, —
et fuit ante Helenam, $c., all succeeding ages will subscribe: Joanna of Naples in
Italy, Fredegunde and Brunhalt in France, all histories are full of these basilisks.
Besides those daily monomachies, murders, effusion of blood, rapes, riot, and immoderate expense, to satisfy their lusts, beggary, shame, loss, torture, punishment, disgrace, loathsome diseases that proceed from thence, worse than calentures and pestilent fevers, those often gouts, pox, arthritis, palsies, cramps, sciatica, convulsions,
aches, combustions, &c., which torment the body, that feral melancholy which crucifies the soul in this life, and everlastingly torments in the world to come.
Notwithstanding they know these and many such miseries, threats, tortures, will
72 Purchas Hack posth. par. 1. lib. 4. cap.. S. 7. 73 In me ullo retro avo tantam copiam Satyrorum, et sala.
Ctio. 4 Deus ipse hoc cubili requieseens. 7 Physiolo- cium istorum Geniorum se ostendisse, quantum nune
gite Stoicorum I. 1. cap. 20. Si spiritus unde semen iis, &c. quotidianm narrationes, et judiciales sententime profeat exempla turbant nos; mulierum quotidianet confes- runt.  7 Virg.  78 For it is a shame to speaksiones de mistione omues asserunt, et sunt in hac urbe of those things which are done of them in secret," Eph.
Lovanio exempla.   76 Unum dixero, non opinari v. 12.  79 Plutarch, amator lib.  r0 Lib. 13.




Mem. 1. Subs. 2.]           Love's Power and Extent.                         449
surely come upon them, rewards, exhortations, e contra; yet either out of their own
weakness, a depraved nature, or love's tyranny, which so furiously rageth, they suffer
themselves to be led like an ox to the slaughter: (Facilis descensus dverni) they
go down headlong to their own perdition, they will commit folly with beasts, men
" leaving the natural use of women," as 81 Paul saith, " burned in lust one towards
another, and man with man wrought filthiness."
Semiramis equo, Pasiphae tauro, Aristo Ephesius asinac se commiscuit, Fulvius equce,
alii canibus, capris, yc., unde monstra nascuntur aliquand, Centauri, Sylvani, et ad
terrorem hominum prodigiosa spectra: NJec cum brutis, sed ipsis hominibus rem habent, quod peccatum Sodomiwe vu/go dicitur; etfrequens olim vitium apud Orientalis
illosfuit, Giaecos nimirum, Italos, Afros, Asianos: "8Hercules Hylam habuit, Polycletum, Dionem, Perithoonta, Abderum et Phryga; alii et Euristium ab HIercule amatum tradunt. Socrates pulchrorum Jidolescentum causafrequens Gymnasium adibat,,fagitiosque spectaculo pascebat oculos, qubd et Philebus et Phaedon Rivales, Charmides et 83reliqui Platonis Dialogi, satis superque testatum faciunt: quOd verb Alcibiades de eodem Socrate loquatur, lubens conticesco, sed et abhorreo; tantum incitamentum prcebet libidini. JLt hunc perstrinxit Theodoretus lib. de curat. grccc. acfect.
cap. ultimo. Quin et ipse Plato suum demiratur Agathonem, Xenophon, Cliniam,
Virgilius Alexin, Anacreon Bathyllum: Quod autem de Nerone, Claudio, cceterorumque portentosi libidine memorice proditum, mallem a Petronio, Suetonio, cceterisque
petatis, quando omnem fidem excedat, qudm a me expectetis; sed vetera querimur.
84sJpud Asianos, Turcas, Italos, nunquLumfrequentius hoc qudm hodierno die vitium;
Diana Romanorum Sodomia; oficince horum alicubi apud Turcas, —--        qui saxis
semina mandant" ---     arenas arantes; et frequentes querelce, etiam inter ipsos COnjuges hac de re, qua virorum concubitum illicitum calceo in oppositam partem verso
magistratui indicant; nullum apud Italosfamiliare magis peccatum, qui et post 15Lucianum et " Tatium, scriptis voluminibis defendunt. Johannes de la Casa, Beventinus
Episcopus, divinum opus vocat, suave scelus, adeoque jactat, se non alia usum Venere.
J.ihil usitatius apud monachos, Cardinales, sacriJiculos, etiam s7furor hic ad mortem,
ad insaniam. s8Angelus Politianus, ob pueri amorem, violentas sibi manus injecit.
Et horrendum sane dictu, quantum apud nos patrum memoria, scelus detestandum hoc
scevierit! Quum enim Anno 1538. prudentissimus Rex Henricus Octavus cucullatorum ccenobia, et sacrificorum collegia, votariorum, per venerabiles legum Doctores
Thomam Leum, Richardum Laytonum visitari fecerat, &c., tanto numero reperti sunt
apud eos scortatores, cinaedi, ganeones, paedicones, puerarii, pmderaste, Sodomite,
(89Balei verbis utor) Ganimedes, &c. ut in unoquoque eorum novam   credideris Gomorrham. Sed vide si lubet eorundem     Catalogum  apud eundem Baleum; Puellm
(inquit) in lectis dormire non poterant ob fratres necromanticos. lHcec si apud votarios, monachos, sanctos scilicet, homunciones, quid in foro, quid in auld factum suspiceris? quid apud nobiles, quid interfornices, quam nonfceditatem  quam non spurcitiem? Sileo interim turpes illas, et ne nominandas quidem monachorum nmastrupationes, masturbatores. 91 Rodericus a Castro vocat, tum et eos qui se invicem ad Venerem excitandam Jiagris ccedunt, Spintrias, Succubas, Jlmbubeias, et lasciviente lumbo
Tribades illas mulierculas, quce se invicem fricant, et prceter Eunuchos etiam ad
Venerem explendam, artificiosa illa veretra habent. Immo quod magis mirere foemina
fceminam Constantinopoli non ita pridem deperiit, ausa rem plane incredibilem, mutato cultu mentita virum de nuptiis sermonem init, et brevi nupta est: sed authoremn
ipsum consule, Busbequium. Omttto 92 Salanarios illos Egyptiacos, qui cumformosarum cadaveribus concumbunt; et eorum vesanam libidinem, qui etiam idola et imagines depereunt. JNota est fabula Pigmalionis apud 93Ovidium; Mundi et Paulini
apud iEgesippum belli Jud. lib. 2. cap. 4. Pontius C. Cabsaris legatus, referente Plinio,
lib. 35. cap. 3. quem suspicor eum esse qui Christum crucifixit, picturis Atalantam et
Helenae adeb libidine incensus, ut tollere eas vellet si natura tectorii permisisset, alius
statuan  bonce Fortunam deperiit (Alianus, lib. 9. cap. 37.) alius Bonce dece, et ne qua
81 Ror. i. 27.  8:Lilius Giraldus, vita ejus.  83Pueros  de locis aff.  91 De rnorb. mulier: lib. I.c. 15.amare solis Philosophis relinquendum vult Lucianus 02 Herodotus 1. 2. Euterpae: uxores insignilum virorumn
dial. Aunorum.  84 Busbequius.  85 Achilles Tatius non statim vita functas tradunt condendas, ac ne eas
lib. 2.  86 Lucianus Charidemo.  87 Non est htec quidem fteminas qua formose sunt, sed quatriduo
mentula dentens. Mart. 8s Jovius Musc. 89 Prefat. ante definctas, ne cum iis salinarii concumbant, &c
lectori lib. de vitis pontif.  9 Mercurialis cap. de  93 Metaln. 13.
Priapismno. Coelius 1. 11. antic. lect. cap. 14. Galenas 6.
57                             2N2




450                             Love-Jielancho7y.                 [Part. 3. Sec. 2.
pars probro vacet. 94Raptus ad stupra (quod ait ilie) et ne 95 os quidem a libidine
exceptum. Heliogabalus, per omnia cava corporis libidinem recepit, Lamprid. vita
ejus. 6 Hostius quidam specula fecit, et ita disposuit, ut quum virum ipse pateretur,
aversus omnes admissarii motus in speculo videret, ac deinde falsa magnitudine ipsius
membri tanquam verac gauderet, simul virum et fceminam passus, quod dictu fwdum
et abominandum. Ut veram plane sit, quod apud 97 Plutarchum Gryllus Ulyssi objecit.
Ad hunc usque diem apud nos neque mas marem, neque feemina foaminam amavit,
qualia multa apud vos memorabiles et praeclari viri fecerunt: ut viles missos faciam,
Hercules imberbem sectans socium, amicos deseruit, &c. Vestrae libidines intra suos
naturae fines coerceri non possunt, quin instar fluvii exundantis atrocem fceditatum,
tumultum, confusionemque naturae gignant in re Venerea: nam et capras, porcos,
equos inierunt viri et foeminae, insano bestiarum amore exarserunt, unde Minotauri,
Centauri, Sylvani, Sphinges, &c. Sed ne confutando doceam, aut ea foras eJferam,
quce non omnes scire convenit (hcec enim doctis solummodo, quod causa non absimili
P Rodericus, scripta velim) ne levissimis ingentis et depravatis mentibus fxadissimi
sceleris notitiam, 4cc., nolo quem diutius hisce sordibus inquinare.
I come at last to that heroical love which is proper to men and women, is a frequent cause of melancholy, and deserves much rather to be called burning lust, than
by such an honourable title. There is an honest love, I confess, which is natural,
iaqueus occultus captivans corda hominum, ut ai mulieribus non possint separari, ~  a
secret snare to captivate the hearts of menf as 99Christopher Fonseca proves, a
strong allurement, of a most attractive, occult, adamantine property, and powerful
virtue, and no man living can avoid it.'~Et qui vim non sensit amoris, ant lapis est,
aut bellua. He is not a man but a block, a very stone, aut'lJnumen aut JVebuchadnezzar, he hath a gourd for his head, a pepon for his heart, that hath not felt the
power of it, and a rare creature to be found, one in an age, Qui nunquam visce jagravit amore puellce; for semel insanivimus omnes, dote we either young or old, as
3 he said, and none are excepted but Minerva and the Muses: so Cupid in 4Lucian
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 appetitformam, sic mulier virum.5 You know marriage
is honourable, a blessed calling, appointed by God himself in Paradise; it breeds
true peace, tranquillity, content, and happiness, qua nulla est autfuit unquam sanctior conjunctio, as Daphnatus in 6 Plutarch could well prove, et qu(c generi humano
immortalitatem parat, when they live without jarring, scolding, lovingly as they
should do.
"Felices ter et amplius                 " Thrice happy they, and more than that,
Q(uos irrupta tenet copula, nec ullis   Whom bond of love so firmly ties,
Divulsus querimoniis                    That without brawls till death them part,
Suprema citius solvit amor die."'Tis undissolv'd and never dies."
As Seneca lived with his Paulina, Abraham and Sarah, Orpheus and Euridyce, Arria
and Pcetus, Artemisia and Mausolus, Rubenius Celer, that would needs have it en
graven 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, stis summum mortalitatis bonum — 5hominum diviumque voluptas,.nlma Venus
-  latet enim in muliere aliquid majus potentiusque 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 is only
joy and content: no happiness is like unto it, no love so great as this of man and
wife, no such comfort as'~placens uxor, a sweet wife: 1 Omnis amor magnus, sed
aperto in conjuge major. When they love at last as fresh as they did at first,'1 Charaque charb consenescit conjugi, as Homer brings Paris kissing Helen, after they had
been married ten years, protesting withal that he loved her as dear as he did the first
9t Seneca de ira, i. 11. c. 18.  95sNullus est meatus no maiden's beauty had ever affected."  3 Chaucer.
ad quem non pateat aditus impudicitime. Clem. Alex. 4Tom. I. dial. deorum Lucianus. Amore non ardent
pzedag. lib. 3. c. 3.  96 Seneca 1. nat. quarst. 97 Tom. Mus i.  5" As matter seeks form, so woman turns
P. Gryllo. 98 De morbis mnulierum 1.. c. 15. "9 Am- towards man."  6 In amator. dialog.  7 Hor.
phitheat. amor. cap. 4. interpret. Curtio.  loo 2Eneas 8 Lucretius.  5 Fonseca.  1o lor.  11 Propert.
Sylvius Juvenal. " And he who has not felt the influ- 12 Simonides, grec. " She grows old in love and in years
ence of love is either a stone or a beast."  1 Tertul. together."
_rover. lib. 4. adversus Mane. cap. 40.  2" One whom




Mem. 1. Subs. 2.]            Lovers Power and Extent.                            451
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,
s3 ( Uxor vivamus quod viximus, et moriamur,  " Dear wife, let's live in love, and die together,
Servantes nomen sumpsinus in thalamo;       As hitherto we have in all good will:
Nec ferat ulla dies ut commutemur in aevo,   Let no day change or alter our affections,
Quin tibi sim juvenis, tuque puella mihi."  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, 14 Geyron-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 should they continue in mutual love one towards another.
165" Et me ab amore tuo dedncet nulla senectus,  "No age shall part my love from thee, sweet wife,
Sive ego Tythonus, sive ego Nestor ero."   Though I live Nestor or Tithonus' life."
And she again to him, as the G6 Bride saluted the Bridegroom of old in Rome, Ubi 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: MJkarcus Jdntonius compressit Faustinam sororem, Caracalla Juliam JNovercam,.Nero Matrem, Caligula
sorores, Cyneras Myrrhamfiliam, Sfc. But it is confined within no terms of blood,
years, sex, or whatsoever else. Some furiously rage before they come to discretion
or age.  7 Quartilla in Petronius never remembered she was a maid; and the wife
of Bath, in Chaucer, cracks,
Since I was twelve years old, believe,
Husbands at Kirk-door had I five.
18 Aratine Lucretia sold her maidenhead a thousand times before she was twenty-four
years old, plus milies vendiderant virginitatem, fyc. neque te celabo, non deerant qui
ut integram ambirent Rahab, that harlot, began to be a professed quean at ten years
of age, and was but fifteen when she hid the spies, as 9 Hugh Broughton proves, to
whom Serrarius the Jesuit, qucest. 6. in cap. 2. Josue, subscribes. Generally women
begin pubescere, as they call it, or catullire, as Julius Pollux cites, lib. 2. cap. 3.
onomast out of Aristophanes, 20at fourteen years old, then they do offer themselves,
and some plainly rage. 21 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. 22 C elius Amphilenum, sed
Quintius Jmnphelinam depereunt, Sfc. They neigh after other men's wives (as Jeremia,
cap. v. 8. complaineth) like fed horses, or range like town bulls, raptores virginum
et viduarum, 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 in Absalom to his stepmother, 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
off, or withstand the fury of it, omnia vincit amor, 6'c. No cord nor cable can so
13 Ausonius.      14 Geryon amicitm symbolum. interp. Casp. Barthio ex Ital.  19 Angelico scriptur
15 Propert. 1. 2.  l5 Plutarch. c. 30. Rom. Hist. 17 Ju-i concentu.  20 Epictetus c. 42. mulieres statim ab anno
nonei habeam iratam, si unquam memninerim me vir- 14. movere incipiunt, &c. attrectari se sinunt et expoginem filisse. Infans enim paribus inquinata sum, et nunt. Levinu Lemnius.  21 Lib. 3. fol. 126.  22Casubinde majoribus me applicui, donec ad tetatem per- tullus.
veni; ut Milo vitulum, &c.  18 Parnodidasc. dial. lat.




452                                Love-Melancholy.                     [Part. 3. Sec. 2
forcibly draw, or hold so fast, as love can do with a twined thread. The scorching
beams under the equinoctial, or extremity of cold within the circle arctic, where the
very seas are frozen, cold or torrid zone, cannot avoid or expel this heat, fury, and
rage of mortal men.
"3,, Quo fuigis ab demens, nulla est fuga, tu licet usque
Ad Tanaim filgias, usque sequetur amor."
Of women's unnatural, 24 insatiable lust, what country, what village doth not complain? Mother and daughter sometimes dote on the same man, father and son,
master and servant, on one woman.
25" -   Sed amor, sed ineffrenata libido,
Quid castum in terris intentatumque reliquit?"
What breach of vows and oaths, fury, dotage, madness, might I reckon up?            Yet
this is more tolerable in youth, and such as are still in their hot blood; but for an
old fool to dote, to see an old lecher, what more odious, what can be more absurd?
and yet what so common?      Who so furious? 261Jmare ea cetate si occiperint, multo
insaniunt acriiis.  Some dote then more than ever they did in their youth.         How
many decrepit, hoary, harsh, writhen, burstenbellied, crooked, toothless, bald, bleareyed, impotent, rotten, old men shall you see flickering still in every place? One
gets him a young wife, another a courtezan, and when he can scarce lift his leg over
a sill, and hath one foot already in Charon's boat, when he hath the trembling in his
joints, the gout in his feet, a perpetual rheum   in his head, "a continuate cough,"'
27 his sight fails him, thick of hearing, his breath stinks, all his moisture is dried up
and gone, may not spit from him, a very child again, that cannot dress himself, or
cut his own meat, yet he will be dreaming of, and honing after wenches, what can
be more unseemly?      Worse it is in women than in men, when she is etate declivis,
diu vidua, mater olim, parum decore matrimonium        sequi videtur, an old widow, a
mother so long since (2 in Pliny's opinion), she doth very unseemly seek to marry,
yet whilst she is 29 so old a crone, a beldam, she can neither see, nor hear, go nor stand,
a mere 30 carcass, a witch, and scarce feel; she catterwauls, and must have a stallion,
a champion, she must and will marry again, and betroth herself to some young
man, 3 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. 32 It rageth with all sorts and conditions of men, yet is most evident among
such as are young and lusty, in the flower of their years, nobly descended, high
fed, such as live idly, and at ease; and for that cause (which our divines call burning lust) this 33ferinus insanus amor, this mad and beastly passion, as I have said, is
named by our physicians heroical love, and a more honourable title put upon it,
Jmor nobilis, as 34 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. 4. cap. 23. calleth this passion Ilishi, and defines it 35 " to 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, 6 as commonly hunters trouble themselves about their sports, the covetous
about their gold and goods, so is he tormented still about his mistress."      Arnoldus
Villanovanus, in his book of heroical love, defines it, 37a continual cogitation of
that which he desires, with a confidence or hope of compassing it;"- which defini23Euripides. " Whithersoever enraged you fly there exemplis? AEneas Silvius. Quis trigesimnim annum
is no escape. Although you reach the Tanais, love will natus nullum aumoriscausa peregit insigne facinus? ego
still pursue you."  2 De mulierum inexhausta libi- de me facio conjecturarn, quem amor in mille pericula
dine luxuque insatiabili omnes teque regiones conqueri nisit.  s Forestus. Plato.  34 Pract. major. Tract.
posse existimo. Steph.  25" What have lust and 6(. cap. 1. Rub. 11. de tegrit. cap. quod his multum conunrestrained desire left chaste or inviolate upon earth?" tingat.  35 nHec gritudo est solicitudo mela cholica
26 Plautus.  27 Oculi caligaut, aures graviter audiunt, in qua homo applicat sibi continuam cogitationem sucapilli fluunt, cutis arescit, flatus olet, tussis, &c. Cy- per pulchritudine ipsius quam amat, gestnum morum.
prian.  2 Lib. 8. Epist. Ruffinus.  29 Hliatque turpis  6 Animi forte accidens quo quis rem habere nimia aviinter aridas nates podex.  30Cadaverosa adeo ut ab ditate concupiscit, ut ludos venatores, aurum et opes
inferis reversa videri possit, vult adhuc catullire. avari.  37 Assidua cogitatio super rein desideratum,
81 Nam et matrimoniis est despectum senium. AEneas curn confidentia obtinendi, ut spe apprehensuin delec.
Silvius.  32 Quid toto terrarum orbe communius? qu'e tabile, &c.
civitas, quod oppidum, quae familia vacat amatorum




Mem. 2. Subs.'l.]            Causes of Love-Melancholy.                           453
tion 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 a Lorme, in his Questions, makes a doubt,.in amor sit morbus,
whether this heroical love be a disease: Julius Pollux Onomast. lib. 6.'cap. 44. determines it.   They that are in love are likewise 38sick; lascivus, salax, lasciviens,
et qui in veneremnfurit, vere est cegrotus. Arnoldus will have it improperly so called,
and a malady rather of the body than mind.      Tully, in his Tusculans, defines it a
furious disease of the mind. Plato, madness itself. Ficinus, his Commentator, cap.
12. a species of madness, " for many have run mad for women,' Esdr. iv. 26.       But
9Rhases "a melancholy passion:" and most physicians make it a species or kind
of melancholy (as will appear by the symptoms), and treat of it apart; whom I
mean to imitate, and to discuss it in all his kinds, to examine his several causes, to
show his symptoms, indications, prognostics, effect, that so it may be with more
facility cured.
The part affected in the meantime, as 40 Arnoldus supposeth, " is the former part
of the head for want of moisture,7 which his Commentator rejects.       Langius, med.
epist. lib. 1. cap. 24. will have this passion seated in the liver, and to keep residence
in the heart, 41 to proceed first from the eyes so carried by our spirits, and kindlec
with imagination in the liver and heart;" coget amare jecur, as the saying is. JMediumferet per epar, as Cupid in Anacreon.      For some such cause belike 42 Homer
feigns Titius' liver (who was enamoured of Latona) to be still gnawed by two vultures day and night in hell, 43~ for that young men's bowels thus enamoured, are so
continually tormented by love."    Gordonius, cap. 2. part. 2. 44" will have the testicles an immediate subject or cause, the liver an antecedent."  Fracastorius agrees in
this with Gordonius, inde primitus imaginatio venerea, erectio, yc. titillatissimanm
partem vocat, ita ut nisi extruso semine gestiens voluptas non cessat, nec assidua veneris recordatio, addit Gnastivinius Comment. 4. Sect. prob. 27. drist.    But 5 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.
46 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. ned. supposeth all four affected,
heart, liver, brain, blood; but the major part concur upon the brain, 47atis imaginatio
Il&sa; 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 Heroical Love, Temperaturefull Diet, Idleness, Place,
Climate, 4c.
OF all causes the remotest are stars.   8 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. 49 Plutarch inter38 Morbus corporis potius quam ani>mi.  39 Amor affectibus. 47 Est corruptio imaginative et estimativte
est passio nielancholica.  40 Ob calefactionem facultatis, ob forriam fortiter affixam, corruptumqae
spiritluir  pars anterior capitis laborat ob consump- judiciurn, ut semper de eo cogitet, ideoque recte melantionem hunmiditatis. 41 Affectus animi concupiscibilis cholicus appellatur. Concupiscentia vehemens ex core desiderio rei amatae per oculus in mente concepto, rupto judicio estimativs virtutis.  \48 Comment. in
spiritus in corde et jecore incendens.  42 Odyss. et convivium Platonis. Irretiuntur cito quibus nascenti.
Metarnor. 4. Ovid.   43 Quod talem carnificinam bus Venus fuerit in Leone, vel Luna venerem vehe.
in adolescenturn visceribus amor faciat inexplebilis. menter aspexerit, et qui eaderm complexione sunt prae44 Testiculi quoad causarn conjunctam, epar anteceden- diti.  49 Plerumque amatores sant, et si fowainie mlan
tern, possunt esse subjecturn.  45 Proprig passio retrices, 1. de audiend.
eerebri est ob corruptan imnaginationem.  4 Cap. de




454                             Love-Melanchioly.                 [Part. 3. Sec. 2.
prets astrologically that tale of Mars and Venus, 4 in whose genitures $ and? are in
conjunction," they are commonly lascivious, and if women queans; 44 as the good
wife of Bath confessed in Chaucer;"
Ifollowed aye mine incli ation,
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 50 Marinus Marcennus, a malapert friar, and some others (which 5 he himself suspected) yet methinks
it is free, downright, plain and ingenious.  In his 52 eighth Geniture, or example, he
hath these words of himself. d $ and ~ in V dignitatibus assiduam miti Venereorum
cogitationem prestabunt, ita ut nunquam quiescam.  Et paulo post, Cogitatio Venereorum me torquet perpetub, et quam facto implere non licuit, autfecisse potentem puduit,
cogitatione assidud mentitus sum voluptatem. Et alibi, ob ( et dominium et radiorum
mixtionem, profundum fuit ingenium, sed lascivum, egoque turpi libidini deditus et
obsccenus.  So far Cardan of himself, quod de se fatetur ideo 53 ut utilitatem adfjrat
studiosis hujusce disciplinee, and for this he is traduced by Marcennus, when as in
effect he saith no more than what Gregory Nazianzen of old, to Chilo his scholar,
offerebant se mihi visendce mulieres, quarum prcecellenti elegantid et decore spectabili
tentabatur mece integritas pudicitice.  Et quidem flagitium vitavi fornicationis, at
munditice virginalis fJorem arcanal cordis cogitationefoedavi. Sed ad rem. Aptiores
ad masculinam 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. Tho. Campanella Jlstrologice lib. 4.
cap. 8. articulis 4 and 5. insaniam amatoriam remonstrantia, multa prme cweteris accumulat aphorismata, qu.e qui volet, consulat. Chiromantici ex cingulo Veneris plerumque conjecturam   faciunt, et monte Veneris, de quorum    decretis, Taisnerum,
Johan. de Indagine, Goclenium, ceterosque si lubet, inspicias. Physicians divine
wholly from the temperature and complexion; phlegmatic persons are seldom taken,
according to Ficinus Comment. cap. 9; naturally melancholy less than they, but
once taken they are never freed; though many are of opinion flatuous or hypochondriacal melancholy are most subject of all others to this infirmity. Valescus assigns
their strong imagination for a cause, Bodine abundance of wind, Gordonius of seed,
and spirits, or atomi in the seed, which cause their violent and furious passions.
Sanguine thence are soon caught, young folks most apt to love, and by their good
wills, saith 54 Lucian, " 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,
5you 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 another, and that so soon, that before one is ended, I
begin with a second; she that is last is still fairest, and she that is present pleaseth
me most: as an hydra's head my loves increase, no lolaus can help me. Mine eyes
are so moist a refuge and sanctuary of love, that they draw all beauties to them, and
are never satisfied. I am in a doubt what fury of Venus this should be: alas, how
have I offended her so to vex me, what Hippolitus am I!"    What Telchin is my
genius? or is it a natural imperfection, an hereditary passion? Another in 6Anacreon
confesseth that he had twenty sweethearts in Athens at once, fifteen at Corinth, as
many at Thebes, at Lesbos, and at Rhodes, twice as many-in Ionia, thrice in Caria,
twenty thousand in all: or in a word, sb'  s  cvz, rva, &c.
" Folia arborum omniuni si
Nosti referre cuncta, 
Aut computare arenas                  " anst count the leaves in ay,
In mquore universas,                   Or sands i' th' ocean sea?
Solum meorum amorom                    Then count my loves I pray."
Te fecero logistam?"
His eyes are like a balance, apt to propend each way, and to be weighed down
50 Comment. in Genes. cap. 3. u Et si in hoc parum alii arnores allis succedunt, ac priusquam desinant pria prreclara infamia stultitiaque abero, vincit tamen ores, incipiunt sequentes. Adeo humidis oculis meus
amor veritatis. 52 Edit. Basil. 1553. Cum Commentar. inhabitat Asylus omanem formamn ad se rapiens, ut nulla
in Ptolomeei quadripartitum.  63 Fol. 445. Basil. satietate expleatur. Quwuanam hac ira Veneris, &c.
Edit.   54 Dial. amorum.  a5 Citius maris fluctus S6 Num. xxxii.
et nives ctelo delabentes numeraris quam amnores meos;




Mem. 2. Subs. 1.]           Causes of Love-Melancholy.                            455
with every wenches looks, his heart a weathercock, his affection tinder, or napthe
itself, which every fair object, sweet smile, or mistress's favour sets on fire. Guianerius tract 15. cap. 14. refers all this 7 to "the hot temperature of the testicles,7
Ferandus a Frenchman in his Erotique Mel. (which 58book came first to my hands
after the third edition) to certain atomi in the seed, "such as are very spermatic and
full of seed."  I find the same in.Jristot. sect. 4. prob. 17. si non secernatur semen,
cessare tentigines non possunt, as Gaustavinius his commentator translates it: for
which cause these young men that be strong set, of able bodies, are so subject to it.
Hercules de Saxonia hath the same words in effect.     But most part I say, such 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
Guastavinius recites out of Censorinus.
69 5 Mens erit apta capi turn quum ltetissima rerum.  "The mind is apt to lust, and hot or cold,
Ut seges in pingui luxuriabit humo."          As corn luxuriates in a better mould."
The place itself makes much wherein we live, the clime, air, and discipline if they
concur. In our Misnia, saith Galen, near to Pergamus, thou shalt scarce find an
adulterer, but many at Rome, by reason of the delights of the seat. It was that
plenty of all things, which made 60Corinth so infamous of old, and the opportunity
of the place to entertain those foreign comers; every day strangers came in, at each
gate, from all quarters.  In that one temple of 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 incontinent than those that live in the north, as Bodine discourseth at large, JMethod. hist. cap. 5. Molles Jsiatici, 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,
Phceacia, Baiae, 6 Cyprus, Lampsacus.   In 6Naples the fruit of the soil and pleasant
air enervate their bodies, and alter constitutions: insomuch that Florus calls it Certamen Bacchi et Veneris, but 63Foliot 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: urbs est jam       tota lupanar; how should a man live honest
amongst so many provocations? now if vigour of youth, greatness, liberty I mean,
and that impunity of sin which grandees take unto themselves in this kind shall
meet, what a gap must it needs open t6 all manner of vice, with what fury will it
rage? For, as Maximus Tyrius the Platonist observes, libido consequuta quum fuerit
materiam improbam, et prceruptam licentiam, et efrenatam audaciam, &c., what will
not lust effect in such persons? For commonly princes and great men make no
scruple at all of such matters, but with that whore in Spartian, quicquid libet licet,
they think they may do what they list, profess it publicly, and rather brag with Proculus (that writ to a friend of his in Rome, 6 what famous exploits he had done in
that kind) than any way be abashed at it. 66 Nicholas Sanders relates of Henry VIII.
(I know not how truly) Quod paucas vidit pulchriores quas non concupierit, et paucissimas non concupierit quas non violarit, " He saw very few maids that he did not
desire, and desired 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 66 meaner men and women; Solomon of old had a thousand concubines; Ahasuerus his eunuchs and keepers; Nerodhis Tigillinus panders, and bawds;
the Turks, 6 Muscovites, Mogors, Xeriffs of Barbary, and Persian Sophies, are no
whit inferior to them in our times. Delectus ft omnium puellarum toto regnoformar
67Qui calidum  testiculorum  crisin habent, &c. loci delicias. Idem.  62 Agri Neapolitani delectatio,
r8 Printed at Paris 1624, seven years after my first edi. elegantia, amoenitas, vix intra modnm hunmanun contion.     69 Ovid de art.  60Gerbelius, descript. sistere videtur; unde, &c. Leand, Alber. in Camipania.
Graecice. Rerum omnium affluentia et loci mira oppor- 63 Lib. de laud. urb. Neap. Displ'tat. de morbis animi,
tunitas, nullo non die hospites in portas advertebant. Reinoldo Interpret.  64 Lampridius, Quod decern
Templo Veneris mille meretrices se prostituebant noctibus centum virgines fecisset mulieres.  65 Vita
i1 Tota Cypri insula delitiis incumbit, et ob id tantnim ejus.  66 If they contain themselves, many limes it
luxurime dedita ut sit olim Veneri sacrata. Ortelius, is not virtutis amore; non deest voluntas sed facultas.
Lampsacus, olimn Priapo sacer ob vinum generosum, et 67 In Muscov.




456                              Love-Melancholy.                    [Part. 3. Sec. 2.
prcestantiorum  (saith Jovius) pro imperatore; et quas ile linquit, nobiles 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 should live honest, not rage, and precipitate themselves into these
inconveniences of burning lust.
68s1 Otium et reges prius et beatas
Perdidit urbes."
Idleness overthrows all, Vacuo pectore regnat amor, love tyranniseth in an idle
person.   Amore abundas Antipho.       If thou hast nothing to do, 69"Invidi     vel
amore miser torquebere —-    Thou shalt be haled in pieces with envy, lust, some
passion or other.  Iiomines nihil agendo male agere discunt;'tis Aristotle's simile,
0 8  as match or touchwood takes fire, so doth an idle person love."      Queritur
Egistus quare sit factus adulter, &c., why was tEgistus a whoremaster?        You
need not ask a reason of it. Ismenedora stole Baccho, a woman forced a man, as
7' Aurora did Cephalus: no marvel, saith 72 Plutarch, Luxurians opibus more hominum
mulier agit: 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.  For love, as73 Theophrastus defines it, is otiosi animi affectus,
an affection of an idle mind, or as 74 Seneca describes it, Juventd gignitur, juxu
nutritur, feriis alitur, otioque inter laEta fortune bonce; youth begets it, riot maintains it, idleness nourisheth it, &c. which makes 75 Gordonius the physician cap. 20.
part. 2. call this disease the proper passion of nobility. Now if a weak judgment
and a strong apprehension do concur, how, saith Hercules de Saxonia, shall they
resist?  Savanarola appropriates it almost to 76 monks, friars, and religious persons,
because they live solitarily, fair daintily, and do nothing:" and well he may, 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.  77 Alcibiades
was still dallying with wanton young women, immoderate in his expenses, effeminate in his apparel, ever in love, but why? he was over-delicate in his diet, too frequent and excessive in banquets, Ubicunque securitas, ibi libido dominatur; lust
and security domineer together, as St. Hierome averreth.  All which the wife of Bath
in Chaucer freely justifies,
For all to sicker, as cold engendreth hail,./ 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. 7'Vinum    imprimis generosum, legumen, fabas, radices omnium generum
bene conditas, et largo pipere aspersas, carduos hortulanos, lactucas, 79 erucas,
rapas, porros, ccepas, nucem piceam, amygdalas dulces, electuaria, syrupos, succos,
cochleas, conchas, pisces optima prceparatos, aviculas, testiculos animalium, ova,
condimenta diversorum generum, molles lectos, pulvinaria, Jc.     Et quicquid fere
medici impotentid rei venerece laboranti prcescribunt, hoc quasi diasatyrion habent
in delitiis, et his dapes multb delicatiores; mulsum, exquisitas et exoticas fruges,
aromata, placentas, expressos succos multis ferculis variatos, ipsumque vinum suavitate vincentes, et quicquid culina, pharmacopea, aut quceque fere officina subministrare possit.  Et hoc plerunmque victu quum se ganeones infarciant, 8 ut ille ob
Chreseida suam, se bulbis et cochleis curavit; etiam ad Venerem se parent, et ad
hanc palestram se exerceant, quzjieri possit, ut non misere depereant,  ut non penitus insaniant?  ]Estuans venter cito despuit in libidinem, Hieronymus ait.   2 Post
6B Catullus ad Lesbian.  69 Hor.  70 Polit. 8. incurrit hec passio solitarios delitiose viventes, incon.
num. 28. ut naptha, ad ignem, sio amor ad illos qui tor- tinentes, religiosos, &c.  77 Plutarch. vit. ejus.
pescunt ocio.  71 Pausanias Attic. lib. 1. Cephalus 78 Vina parant anirnos veneri.  79 Sed nihil erucae
egregiwe forrme juvenis ab aurora raptus quod ejus faciunt bulhique salaces; Improba nec prosit jam satu.
amore capta esset.  72 In amatorio.'7E. Sto- reia tibi. Ovid.  sopetronius. Curavi me mox
bteo ser. 62.  74 Amor otiose cura est sollicitudinis. cibis validioribus, &c.  81 Uti ille apud Skenkium,
#5 Principes plerumque ob licentiam et adfluentiam di- qui post potionem, uxorem et quatuor ancillas proximo
vitiarum islam passionem solent incurrere.  76 Ar cubiculo cubantes, conpressit.  2 Pers. Sat. 3.
denter appetit qui otiosam vitam agit, et communiter




Mem. 2. Subs. 2.]            Causes of Love-Melancholy.                             457
prandia, Callyroenda.     Quis enim   continere se potest?     sLuxuriosa res vinum,
fomentum    libidinis vocat Augustinus, blandum     dcemonem, Bernardus; lac veneris,
Aristophanes.   Non AEtna, non Vesuvius tantis ardoribus      estuant, ac juveniles medullae vino plena, addit 84 Hieronymus: unde ob optimum         vinum   Lamsacus olim
Priapo sacer: et venerandi Bacchi socia apud        5 Orpheum Venus audit. HIec si
vinum   simplex, et per se sumptum    praostare possit, nam —-       6 quo me Bacche
rapis tui plenum? quam non insaniam, quem         non furorem   a cceteris expectemus?
87Gomesius salem enumerat inter ea quce intempstivam       libidinem  provocare solent,
et salaciores fieri ferminas obesum  salis contendit: Venerem   ideo dicunt ab Oceano
ortam.
e8 "t Unde tot in Veneta scortorum millia cur sunt?
In promptu causa est, est Venus orta mari."
Et hinc fceta mater Salacea Oceani conjux, verbumque fortasse salax ea sale eyfluxit.
icMala Bacchica tantum    olim in amoribus prcevaluerunt, ut coronce ex illis statuce
Bacchi ponerentur.      9 Cubebis in vino maceratis utuntur Indi Orientales ad Venerem  excitandum, et "Surax radice Africani.       China radix eosdem    effectus habet,
talisque herbce meminit mag. nat. lib. 2. cap. 16.' Baptista Porta ex India allatce,
cujus mentionemfacit et Theophrastus. Sed infinita his similia apud Rhasin, Matthiolum, Mizaldum, cceterosque medicos occurrunt, quorum      ideo mentionem feci, ne
quis imperitior in hos scopulos impingat, sed pro virili tanquam      syrtes et cautes
consulto effugiat.
SUBSECT. II.-    Other causes of Love-J.elancholy, Sigh7t, Beauty from       the Face,
Eyes, other parts, and how it pierceth.
MANY such causes may be reckoned up, but they cannot avail, except opportunity
be offered of time, place, and those other beautiful objects, or artificial enticements,
as kissing, conference, discourse, gestures concur, with such like lascivious provocacations.  Kornmannus, in his book de linea amoris, makes five degrees of lust, out
of 92 Lucian belike, which he handles in five chapters, Visus, Colloquium, Convictus,
Oscula, Tactus.93- Sight, of all other, is the first step of this unruly love, though
sometime it be prevented by relation or hearing, or rather incensed. For there be
those so apt, credulous, and facile to love, that if they hear of a proper man, or woman, they are in love before they see them, and that merely by relation, as Achilles
Tatius observes.     4 Such is their intemperance and lust, that they are as much
maimed by report, as if they saw them. Callisthenes a rich young gentleman of
Byzance in Thrace, hearing of 9 Leucippe, Sostratus' fair daughter, was far in love
with her, and, out of fame and common rumour, so much incensed, that he would
needs have her to be his wife." And sometimes by reading they are so affected, as
he in "9 Lucian confesseth of himself, 4C I never read that place of Panthea in Xenophon, but I am as much affected as if I were present with her."     Such persons commonly 97 feign a kind of beauty to themselves; and so did those three gentlewomen
in 8Balthasar Castilio fall in love with a young man whom        they never knew, but
only heard him commended: or by reading of a letter; for there is a grace cometh
from  hearing, 99 as a moral philosopher informeth us, " as well from   sight; and the
species of love are received into the fantasy by relation alone:" 100ut cupere ab
aspectu, sic velle ab auditu, both senses affect. Interdum et absentes amamus, sometimes we love those that are absent, saith Philostratus, 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 most familiar and usual cause of love is that which comes by sight, which
83 Siracides. Nox, et amor vinumque nihil modera. kisses, touch."  94 Ea enim hominum intemperan.
bile suadent.  s4 Lip. ad Olympiain.  85 Hymno. tium libido est ut etiam fama ad amandum impeilantur,
86 Hor. I. 3. Od. 25.   87De sale lib. cap. 21. et audientes zequl afficiuntur ac videntes.  Sb For.
88Kornmannus lib. de virginitate.  8 Garcias ab mosam Sostrato filiam audiens, uxorem cupit, et sola
horto aromatum, lib. 1. cap. 28.  S0 Surax radix ad illius, auditione ardet.  96s uoties de Parnthea Xecoitum summe facit si quis cornedat, aut infusionem  nophontis locum perlego, ita animo affectus ac si coram
bibat, membruni subito erigitur. Leo Afer. lib. 9. cap. intuerer.  97 Pulchritudinem sibi ipsis confingunt,
ult.     91 Qaue non solum edentibus sed et genitale Imagines.  98 De aulico lib. 2. fol. 116.'tis a pleasant
tangentibus tantum valet, ut coire summe desiderent; story, and related at large by him.  9 Gratia venit
quoties fere velint, possint; alios duodecies profecisse, ab auditu aque ac visu et species amoris in phanta.
alios ad 60 vice. pervenisse refert.  92 Lucian. Tom. siam recipiun.t. sola relatione. Picolomineus grad. 8. c.
4. Dial. amnorum.  93 "Sight, conference, association, 38.  100 Lips. cent. 2. epist. 22. Beautie's Encomions.
58                                20




458                             Love-Melancho7y.                   [Part. 3. Sec. 2.
conveys those admirable rays of beauty and pleasing graces to the heart. Plotinus derives love from sight, pCo'p  quasi iopao.  Si nescis, oculi sunt in amore duces, " the eyes
are the harbingers of love," and the first step of love is sight, as 2Lilius Giraldus
proves at large, hist. deor. syntag. 13. they as two sluices let in the influences of that
divine, powerful, soul-ravishing, and captivating beauty, which, as 3 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, 4 than 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; bonum si non summum, de summis tamen non infrequenter triumphans,
whose power hence may be discerned; we contemn and abhor generally such things
as are foul and ugly to behold, account them filthy, but love and covet that which
is fair.'Tis 5 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, 6" 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, peacock's tails, the silver scales of fish, we behold with singular
delight and admiration.  7'And which is rich in plants, delightful in flowers, wonderful in beasts, but most glorious in men,' doth make us affect and earnestly 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 godesses, divine, serene, happy, &c. And
of all mortal men they alone (8 Calcagninus holds) are free from calumny; qui divitiis, magistratu et gloria fiorent, injuria lacessimnus, we backbite, wrong, hate renowned, rich, and happy men, we repine at their felicity, they are undeserving we
think, fortune is a step-mother to us, a parent to them. " We envy (saith 9 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 acquaintance, and adore them as so many gods: we had rather serve them than
command others, and account ourselves the more beholding to them, the more service they enjoin us: though they be otherwise vicious, dishonest, we love them,
favour them, and are ready to do them    any good office for their'Obeauty's sake,
though they have no other good quality beside. Dic igitur o formose adolescens (as
that eloquent Phavorinus breaks out in ] Stobeus) die JSutiloque, suavirs nectare
loqueris; dic o Telemache, vehement il s Ulysse dicis; die fllcibiades utcunque ebrius,
libentifcs tibi licet ebrio auscultabimus.  " Speak, fair youth, speak Autiloquus, thy
words are sweeter than nectar, speak 0 Telemachus, thou art more powerful than
Ulysses, speak Alcibiades 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
Propert.  2 Amoris primum gradum visis habet, 9 Invidemus sapientibus, justis, nisi beneficiis assidua
ut aspiciat rem amatam.  3 Achilles Tatius lib. 1. amorem extorquent; solos formosos amamus et primo
Forma telo quovis acutior ad inferendum vulnus, perque velut aspectu benevolentia conjungimur, et eos tanoculos amatoriovulneri aditum patefaciens in animumr quam Deos colimus, libentius iis servimus quam aliis
penetrat. 4 In tota rerum natura nihil forma divinius, imperamus, majoremque, &c.  10 Formie majestatemn
nihil augustius, nihil pretiosius, cujus vires hinefacile Barbari verentur, nee alii majores quam quos eximia
intelliguntur, &c.  5 Christ. Fonseca..  6S. L. forma natura donata est, Herod. lib. 5. Curtius 6. Arist.
Bruys prob. 11. de forma g Lucianos.  sLib. de Polit.  1 Serm. 63. Plutarch. vit. ejus. Brisonius
calumnia. Formosi Calullninia vacant; dolemus alios Strabo.
ineliore loco positos, fortuinam nobis novercam illis, &c.




Mem. 2. Subs. 2.]         Causes of Love-Melancholy.                     459
diligimus, turpitudinem suspicamur, for hearing, sight, touch, &c., our mind and all
our senses are captivated, omnes sensus formosus delectat. Many men have been
preferred for their person alone, chosen kings, as amongst the Indians, Persians,
JEthiopians of old; the properest man of person the country could afford, was
elected their sovereign lord; Gratior est pulchro veniens e corpore virtus 12 and so
have many other nations thought and done, as 13Curtius observes: Ingens enim
in corporis majestate veneratio est, "for there is a majestical presence in such
men; and so far was beauty adored amongst them, that no man was thought fit to
reign, that was not in all parts complete and supereminent. Agis, king of Lacedaemon,
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 14 Papirius Massovius writes in his life), inops a suis
relectus, squalidus et miser, a poorforsaken child, should ever come to be pope of Rome?
But why was it? Erat acri ingenio,facundid expedita eleganti corpore, facieque
iceta ac hilari, (as he follows it out of'5Nubrigensis, for he ploughs with his heifer,)
" he was wise, learned, eloquent, of a pleasant, a promising countenance, a goodly,
proper 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 emperor, &c. Branchus the son of Apollo, whom he begot of Jance,
Succron's daughter (saith Lactantius), when he kept King Admetus' herds in Thessaly,
now grown a man, was an earnest suitor to his mother to know his father; the
nymph denied him, because Apollo had conjured her to the contrary; yet overcome
by his importunity at last she sent him to his father; when he came into Apollo's
presence, malas Dei reverenter osculatus, he carried himself so well, and was so
fair a young man, that Apollo was infinitely 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.  O
vis superba formce, a goddess beauty is, whom the very gods adore, nam pulchros
dii amant; she is Jimoris domina, love's harbinger, love's loadstone, a witch, a
charm, &c. Beauty is a dower of itself, a sufficient patrimony, an ample commendation, an accurate epistle, as 1 Lucian, 17Apuleius, Tiraquellus, and some others conclude. Imperio digna forma, beauty deserves a kingdom, saith Abulensis, paradox
2. cap. 110. immortality; and," more have got this honour and eternity for 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, Hephaestion dear to Alexander, An~nous to Adrian. Plato calls
beauty for that cause a privilege of nature, J'aturce gaudentis opus, nature's masterpiece, a dumb comment; Theophrastus, a silent fraud; still rhetoric Carneades, that
persuades without speech, a kingdom without a guard, because beautiful persons
command as so many captains; Socrates, a tyranny, " which tyranniseth over tyrants
themselves; which made Diogenes belike call proper women queens, quod facerent
homines quee prceciperent, because men were so obedient to their commands. They
will adore, cringe, compliment, and bow to a common wench (if she be fair) as if
she were a noble woman, a countess, a queen, or a goddess. Those intemperate
young men of Greece erected at Delphos a golden image with infinite cost, to the
eternal memory of Phryne the courtezan, as jElian relates, for she was a most beautiful woman, insomuch, saith'"Athenmus, 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.
" WVine is strong, kings are strong, but a woman strongest," 1 Esd. iv. 10. as Zerobabel proved at large to King Darius, his princes and noblemen. " Kings sit still
and command sea and land, &c., all pay tribute to the king; but women make kings
pay tribute, and have dominion over them. When they have got gold and silver,
they submit all to a beautiful woman, give themselves wholly to her, gape and gaze
12" Virtue appears more gracefully in a lovely per- immortalitatern adepti sunt quam ob reliquas omnes
sonage."   13 Lib. 5. magnorumque; operurn non virtutes.  18 Lucian Tom. 4. Charidemion. Q(ui
alios capaces putant quaim quos eximia specie natura pulchri, merito apud Deos et apud honiines honore af.
donavit. 14 Lib. de vitis Pontificum. Rom.  15 Lib. fecti. Muta commentatio, quavis epistola ad commen2. cap. 6.  16 Dial. arnorum. c. 2. de magia. Lib. 2. dandum eificacior.  19 Lib. 9. Var. hist. tanta formin
connub. cap. 27. Virgo formosa et si oppido pauper, elegantia ut ab ea nuda, &c.
abunde est dotata.  17 Isocrates plures ob formam




460                              Love-Melancholy.                    [Part. 3. Sec. 2.
on her, and all men desire her more than gold or silver, or any precious thing: they
will leave father and mother, and venture their lives for her, labour and travel to get,
and bring all their gains to women, steal, fight, and spoil for their mistresses sake.
And no king so strong, but a fair woman is stronger than he is.  All things (as 20he
proceeds) fear to touch the king; yet I saw him and Apame his concubines the
daughter of the famous Bartacus, sitting on the right hand of the king, and she took
the crown off 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: 2_Forma vincit armatos, ferrum pulchritudo    captivat; vincentur specie, qui
non vincentur praelio. And'tis a great matter saith 22 Xenophon, " and of which all.fair persons may worthily brag, that a strong man must labour for his living if he
will have aught, a valiant man must fight and endanger himself for it, a wise man
speak, show himself, and toil; but a fair and beautiful person doth all with ease, he
compasseth his desire without any pains-taking:" God and men, heaven and earth
conspire to honour him; every one pities him above other, if he be in need, 23 and
all the world is willing to do him  good. 24 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.   25 When Constantinople was sacked by the Turk, Irene escaped, and
was so far from being made a captive, that she even captivated the Grand Seignior
himself. So did Rosamond insult over King Henry the Second.
20    " was so fair aq object;
Whom fortune made my king, my love made subject;
He found by proof the privilege of beauty,
That it had power to countermand all duty."
It captivates the very gods themselves, Morosiora numina,
27 —--    " Deus ipse deorum
Factus ob hanc formam bos, equus imber olor."
And those mali genii are taken with it, as 28 I have already proved. Formosam Barbari 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 29Alexandrinus 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 miseries: but when he saw her fair face, as one amazed
at her divine beauty, he let his weapon fall, and embraced her besides, he had no
power to strike so sweeta creature.   Ergo habetantur enses pulchritudine, the edge
of a sharp sword (as the saying is) is dulled with a beautiful aspect, and severity
itself is overcome. Hiperides the orator, when Phryne his client was accused at
Athens for her lewdness, used no other defence in her cause, but tearing her upper
garment, disclosed her naked breast to the judges, with which comeliness of her
body and amiable gesture they were so moved and astonished, that they did acquit
her forthwith, and let her go.  O noble piece of justice! mine author exclaims: and
who is he that would not rather lose his seat and robes, forfeit his office, than give
sentence against the majesty of beauty?    Such prerogatives have fair persons, and
they alone are free from danger.   Parthenopeus was so lovely and fair, that when
he fought in the Theban wars, if his face had been by chance bare, no enemy would
offer to strike at or hurt him, such immunities hath beauty.  Beasts themselves are
moved with it.   Sinalda was a woman of such excellent feature, 0 and a queen, that
when she was to be trodden on by wild horses for a punishment, "c the wild beasts
stood in admiration of her person, (Saxo Grammaticus lib. 8. Dan. hist.) and would
not hurt her."   Wherefore did that royal virgin in 31 Apuleius, when she fled from
20 Esdras, iv. 29.  21 Origen hom. 23. in Numb. count of this beauty became a bull, a shower, a swan."
In ipsos tyrannos tyrannideni exercet.  22 Illud28 Sect. 2. Mem. 1. Sub. 1.  2' Stromatum 1. post
certe magnum ob quod gloriari possunt formosi, quod captam Trojam cum impetu ferretur, ad occidendamn
robustis necessarium sit laborare, fortern periculis se Helenam, stupore adeo pulchritudinis correptus ut fer.
objicere, sapientem, &c.  23 Majorern vim habet ad rum excideret, &c.  20 Tantsn formm fuit ut cum
commendandam forma,quam accurate scripta epistola. vincta loris, feris exposita foret, equorum calcibus obArist.    24 EIeliodor. Jib. 1.  2 Knowles. hist terenda, ipsisjumentis admirationi fuit; lsedere nolue.
Turcica.     26 Daniel in complaint of Rosamond. runt.  3' Lib. 8. mules.
27 Stroza filius Epig. "The king of the gods on ac



Mem. 2. Subs. 2.]                   Beauty a Cause.                                 461
the thieves' den, in a desert, make such an apostrophe to her ass on whom she rode;
(for what knew she to the contrary, but that he was an ass?)       Si me parentibus et
proco formoso reddideris, quas, tibi gratias, quos honores habebo, quos cibos exhibebo?32   She would comb him, dress him, feed him, and trick him         every day herself, and he should work no more, toil no more, but rest and play, &c. And besides
she would have a dainty picture drawn, in perpetual remembrance, a virgin riding
upon an ass's back with this motto, Jdsino 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 taken with her beauty; for he did often obliquo
collo pedes puellce decoros basiare, kiss her feet as she rode, et ad delicatulas voculas tentabat 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 33curvet, prance, and go so proudly, exultans
alacriter et superbiens, S'c., but that such as mine author supposeth, he was in love
with his master? dixisses ipsum    equum pulchrum intelligere pulchram donini formam? A fly lighted on 34Malthius' cheek as he lay asleep; but why?         Not to hurt
him, as a parasite of his, standing by, well perceived, non ut pungeret, sed ut oscularetur, but certainly to kiss him, as ravished with his divine looks. Inanimate creatures, I suppose, have a touch of this. When a drop of 35 Psyche's candle fell on
Cupid's shoulder, I think sure it was to kiss it.   When Venus ran to meet her rosecheeked Adonis, as an elegant 3 poet of our's sets her out,
-—'   the bushes in the way
Some catch her neck, some kiss her face,
Some twine about her legs to make her stay,
And all did covet her for to embrace."
dJer ipse amore inficitur, as Heliodorus holds, the air itself is in love: for when Hero
plaid upon her lute,
37 " The wanton air in twenty sweet forms danc't
After her fingers" —--
and those lascivious winds stayed Daphne when she fled from Apollo;
S8  L —   " nndabant corpora venti,
Obviaque adversas vibrabant flamina vestes."
Boreas Ventus loved Hyacinthus, and Orithya Ericthons's daughter of Athens: vi
rapuit, 4yc. he took her away by force, as she was playing with other wenches at
Ilissus, and begat Zetes and Galias his two sons of her. That seas and waters are
enamoured with this our beauty, is all out as likely as that of the air and winds;
for when Leander swam     in the Hellespont, Neptune with his trident did beat down
the waves, but
" They still mounted up intending to have kiss'd him,
And fell in drops like tears because they missed him."
The 39 river Alpheus was in love with Arethusa, as she tells the tale herself,
40     " viridesque manu siccata capillos,
Fluminis Alphei veteres recitavit amores;
Pars ego Nymphlarum," &c.
When our Thame and Isis meet
41 Oscula mille sonant, connexu brachia pallent,
Mutuaque explicitis connectunt colla lacertis."
Inachus and Pineus, and how many loving rivers can I reckon up, whom beauty
hath enthralled!    I say nothing all this while of idols themselves that have committed idolatry in this kind, of looking-glasses, that have been rapt in love (if you
will believe 42 poets), when their ladies and mistresses looked on to dress them.
" Et si non habeo sensum, tua gratia sensum  "Though I no sense at all of feeling have,
Exhibet, et calidi sentio amoris onus.       Yet your sweet looks do animate and save;
Dirigis huc quoties spectantia lumina, fiamma  And when your speaking eyes do this way turn,
Succendunt inopi saucia membra mihi."        Methinks my wounded members live and burn."
I could tell you such another story of a spindle that was fired by a fair lady's 431ooks,
32" If you will restore me to my parents, and my began to relate the loves of Alpheus. I was formerly an
beautiful lover, what thanks, what honour shall I Achaian nymph."  4.Leland. "Their lips resound
owe you, what provender shall I not supply you?" with thousand kisses, their arms are pallid with the
33 Ethiop. 1. 13.  84 Atheneus, lib. 8.  35 Apuleius close embrace, and their necks are mutually entwined
Aur. asino... aShakspeare.. 3 Marlowe.  38 OV. by their fond caresses."  42 Angerianus.  4 Si
Met. 1.    39Ovid. Met. lib. 5.  40", And with her longe aspiciens hrec trit lumine divos atque homines
hand wiping off the drops from her green tresses, thus prope, cur urere lill nequit? Angerianus.
2   2




462                                Love-Melancholy.                     [Part. 3. Sec. 2.
or fingers, some say, I know not well whether, but fired it was by report, and of a,
cold bath that suddenly smoked, and was very hot when naked Ccelia came into it,
JMiramur quis sit tantus et unde vapor,"44 Sc.    But of all the tales in this kind, that
is the most memorable of 45 Death himself, when he should have strucken a sweet
young virgin with his dart, he fell in love with the object. Many more such could
I relate which are to be believed with a poetical faith. So dumb and dead creatures
dote, but men are mad, stupified many times at the first sight of beauty, amazed,
46as that fisherman in Aristaenetus that spied a maid bathing herself by the sea-side,
47 " Soluta mihi sunt omnia membraA capite ad calcem. sensusque omnis periit
De pectore, tam immensus stupor anirmam invasit mihi."
And as 48 Lucian, in his images, confesses of himself, that he was at his mistresses
presence void of all sense, immovable, as if he had seen a Gorgon's head: which
was no such cruel monster (as 49 Coelius interprets it, lib. 3. cap. 9.), " but the very
quintessence of beauty," some fair creature, as without doubt the poet understood
in the first fiction of it, at which the spectators were amazed.     50"3iseri quibus intentata nites, poor wretches are compelled at the very sight of her ravishing looks to
run mad, or make away with themselves.
51 "They wait the sentence of her scornfil eyes;
And whom she favours lives, the other dies."
52Heliodorus, 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, 3long 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.
-- " Illis Trojam qui forte diebus
Venerat insano Cassandrte insensus 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 Proserpine; Achilles left all his friends for Polixena's sake,
his enemy's daughter; and all the 64 Graecian gods forsook their heavenly mansions
for that fair lady, Philo Dioneus daughter's sake, the paragon of Greece in those
days; en enim venustate fuit, ut earn certatim omnes dii conjugem expeterent: "for
she was of such surpassing beauty, that all the gods contended for her love." 5"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 attendance and service, spend goods, lives, and all their fortunes to attain;
" Were beauty under twenty locks kept fast,
Yet love breaks through, and picks them all at last."
When fair 56 Hero came abroad, the eyes, hearts, and affections of her spectators were
still attendant on her.
57" Et medios inter vultus supereminet omnes,  5 So far above the rest fair Hero shined,
Perque urbem aspiciunt venientem numinis instar."  And stole away the enchanted gazer's mind."
"When Peter Aretine's Lucretia came first to Rome, and that the fame of her beauty,
ad urbanarum deliciarum sectatores venerat, nemo non ad videndam eam, 4-c. was
spread abroad, they came in (as they say) thick and threefold to see her, and hovered
44 " We wonder how great the vapour, and whence it virginis sponte fugit insanus fere, et impossibile exiscomes."  45 Idem Anger.  46 Obstupuit mirabundas timans ut simul ear aspicere quis possit, et intra temmembrorum elegantiam, &c. Ep. 7.  47 Stobreus e perantiae metas se continere.  3 Apuleiuls, 1. 4. Multi
graeco. L My limbs became relaxed, I was overcome mortales longis itineribus, &c.  54 Nic. Gerbel. 1. 5.
from head to foot, all self-possession fled, so great a Achaia.  66 I. Secundus basiorum lib.  56Musaeus
stupor overburdened my mind."  48 Parum abfiit quo Ilia autem bene morata, per iedem quocunque vagaminus saxum ex homine factus sum, ipsis statuis im- batur, sequentem mentem habehat, e oculos, et corda
mobiliorem me fecit.. 4Veteres Gorgonis fabulam virorum.  67 Homer.  B8Marlowe.  56Perno
confirxerunt; eximium formr decus stupidos reddens. didascalo dial. Ital. Latin. donat. a Gasp. Barthio Ger60 Hor. Ode 5.  51 Marlos Hero.  6 2 Aspectum  mano.




Mem. 2. Subs. 2.]                Beauty a Cause.                             463
about her gates, as they did of old to Lais of Corinth, and Phryne of Thebes, 60`d
cujus jacuit Grcecia tota fores, "at whose gates lay all Greece." 6t1 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 62in Plato was a proper young man in comeliness of person, " and all good qualities, far exceeding others; whensoever fair Charmides came
abroad, they seemed all to be in love with him (as Critias describes their carriage),
and were troubled at the very sight of him; many came near him, many followed
him wheresoever he went," as those 63formarum 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 his uncle made in Piraeo at Athens, when he sacrificed to Mercury,
so stupified the guests, Dineas, Aristippus, Agasthenes, and the rest (as Charidemus
in 64 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 preferred 65"before wealth or wisdom." 66Athenaeus Deipnosophist, lib. 13. cap. 7, holds it not such indignity for the Trojans and Greeks to
contend ten years, to spend so much labour, lose so many men's lives for Helen's
sake,67 for so fair a lady's sake,
" Oh talen uxorem cii prestantissima forma,
Nil mortale refert."
That one woman was worth a kingdom, a hundred thousand other women, a world
itself. Well might 68 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 69 for her sake. The very gods themselves (as Homer and 70 Isocrates
record) fought more for Helen, than they did against the giants. When 71Venus 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
hle were a dying, 72 Suaviolum Stygia sic te de valle reducet, fc. Great Alexander
married Roxane, a poor man's child, only for her person. 73'Twas well done of
Alexander, and heroically done; I admire him for it. Orlando was mad for Angelica,
and who doth not condole his mishap? Thisbe died for Pyramus, Dido for AEneas;
who doth not weep, as (before his conversion) 74Austin 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? 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. 7, "  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 perii. 6Mars videt hane, visamque cupit.
60 Propertius.  61 Vestium splendore et elegantia pessos esse labore.  67Digna quidern facies pro qua
ambitione incessus, donis, cantilenis, &c. gratiam adi- vel obiret Achilles, vel Priamus, belli causa probanda
pisci.  62 PrI- cateris corporis proceritate et egregia fuit. Proper. lib. 2.  sCoecus qui Helene formam
indole mirandus apparebat, cteteri autem capti ejus carpserat.  69 Those mutinous Turks that murmured
amore videbantur, &c.  63 Aristentetus, ep. 10. at Mahomet, when they saw Irene, excused his absence.
61 Tom. 4. dial. meretr. respicientes et ad formam ejus Knowls.  70 In laudem Helenae erat.  71 Apa..
obstupescentes.  65In Charidemo sapientis  merito  miles. lib. 4.  72Secun. has. 13.  73cCrtius, 1. I
pnlchritudo praefertur et opibus.  6s Indignum nihil 74 Confessi.  75 Seneca, AAmor in oculis oritur
est Troas fortes et Achivos tempore tain longo per. 76 Ovid Fast.




464                               Love-JXelanclholy.                 [Part. 3. Sec. 2.
Schechem 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, 77 as that Orthomenian Strato saw fair Aristoclea
daughter of Theophanes, bathing herself at that Hercyne well in Lebadea, and were
captivated in an instant. Viderunt oculi, rapuerunt pectora flammce; Ammon fell sick
for Thamar's sake, 2 Sam. xiii. 2. The beauty of Esther was such, that she found
favour not only in the sight of Ahasuerus, "but of all those that looked upon her."
Gerson, Origen, and some others, contended that Christ himself was the fairest of
the sons of men, and Joseph next unto him, speciosus prceJiliis 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, Jlice decurrerent per murum, et ad fenestras, they ran to the top of the walls
and to the windows to gaze on him, as we do commonly to see some great personage go by: and so Matthew Paris describes Matilda the Empress going through
Cullen. 7P. 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. 79Theseus
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. s0Charicles, by chance, espying that
curious picture of smiling Venus naked in her temple, stood a great while gazing, as
one amazed; at length, he brake into that mad passionate speech, " O 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 Mars was. And what did he that his betters had not done before him?
si" —-  atque aliquis de diis non tristibus optat
Sic fieri turpis"
When Venus came first to heaven, her comeliness was such, that (as mine author
saith) 82" 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 s3Antilochus
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 themselves, but in gesture or looks it
was discerned and expressed." Those other senses, hearing, touching, may much
penetrate and affect, but none so much, none so forcible as sight. Forma Briseis
mediis in armis movit AJchillem, Achilles was moved in the midst of a battle by fair
Briseis, Ajax by Tecmessa; Judith captivated that great Captain Holofernes: Dalilah,
Samson; Rosamund, 84 Henry the Second; Roxolana, Solyman the Magnificent, &c.
85   6t Nlic 6E Kai' CetIspo
Kay Zsp KdXJi TrS osc'a."
"A fair woman overcomes fire and sword.")
e86 Nought under heaven so strongly doth allure  Driven with the power of an heart-burning eye,
The sense of man and all his mind possess,  And lapt in flowers of a golden tress,
As beauty's loveliest bait, that doth procure  That can with melting pleasure mollify
Great warriors erst their rigour to suppress,  Their harden'd hearts inur'd to cruelty."
And mighty hands forget their manliness,
87Clitiphon ingenuously confesseth, that he no sooner came in Leucippe's presence,
but that he did corde tremere, et oculis lasctviuis intueri; 8s he was wounded at the
first sight, his heart panted, and he could not possibly turn his eyes from her. So
doth Calysiris in Heliodorus, lib. 2. Isis Priest, a reverend old man, complain, who
by chance at Memphis seeing that Thracian Rodophe, might not hold his eyes off
her: 89" 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; at last I was conquered, and as
in a tempest carried headlong." 90 Xenophiles, a philosopher, railed at women down77 Plutarch.  78 Lib. de pulchrit. Jesu et Marime. vincit et vel ignem, ferrumque si qua pulchra est. Ana-.7 Lucian Charidemon supra omnes mortales felicissi- creon, 2. 86 Spenser in his Faerie Queene.  7 Achilmum si hac frui possit.  s0 Lucian amor. Insanum  les Tatius, lib. 1.  s8 Statim ac eam contemplatus
quiddam ac furibundum exclamans. O fortunatissime sum, occidi; oculos a virgine avertere conatus sum, sed
deorum Mars qui propter hane vinctus fuisti.  81 Ov. illi repugnabant.  s9 Pudet dicere, non celabo tamen.
Me t. 1. 3.  82 Omnes dii complexi sunt, et in uxorem Memphin ve.iens me vicit, et continentiam expug.
sibi petierunt, Nat. Comes de Venere.  83 Ut corn nux navit, quam ad senectutem usque servaram, oculis cor
noctis affulget, omnium oculos incurrit: sic Antiloquus poris, &c.  90 Nunc primum circa banc anxius aniami
&c.  84 iolevit >mnes ex animo mulieres.  85 Nam I hereo. Aristmnetus, ep. 17.




Mem. 2. Subs. 2.]                 Beauty a Cause.                               465
right 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.     Victus sumfateor a Daphnide, 4c.     I confess 1 am taken,
91" Sola htec inflexit sensus, animumque labentem
Impulit"I could hold out no longer.    Such another mishap, but worse, had Stratocles the
physician, that blear-eyed old man, muco plenus (so 2 Prodromus describes him); he
was a severe woman's-hater all his life, foda et contumeliosa semper in fceminis profatus, a bitter persecutor of the whole sex, humanas aspides et viperas appellabatt
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 Myrilla, the daughter of Anticles the gardener, that smirking wench, that he shaved off his bushy beard, painted
his face, 3 curled his hair, wore a laurel crown to cover his bald pate, and for her
love besides was ready to run mad.     For the very day that he married he was so
furious, ut solis occasum minis expectare posset (a terrible, a monstrous long day),
he could not stay till it was night, sed omnibus insalutatis in thalamum festinans
irrupit, the meat scarce out of his mouth, without any leave taking, he would needs
go presently to bed.  What young man, therefore, if old men be so intemperate, can
secure himself?   Who can say I will not be taken with a beautiful object?    I can,
I will contain.  No, saith 94 Lucian of his mistress, she is so fair, that if thou dost
but see her, she will stupify thee, kill thee straight, and, Medusa like, turn thee to a
stone; thou canst not pull thine eyes from   her, but, as an adamant doth iron, she
will carry thee bound headlong whither she will herself, infect thee like a basilisk.
It holds both in men and women. Dido was amazed at /Eneas) presence; Obstupuit
primo aspectu Sidonia Dido; and as he feelingly verified out of his experience;
95," Quar ego postquam vidi, non ita amavi ut sani solent I  "I lov'd her not. others soberly,
Honmines, sed eodem pacto ut insani solent."      But as a mad-' an rageth, so did I."
So Museus of Leander, nusquam lumen detorquet ab illa; ar' i" Chaucer of Palamon,
He cast his eye upon Emnilia,
Jnd therewith he blent and cried ha, ha,
A.s though he had been stroke unto the hearta.
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. 97, This
comeliness or beauty ariseth from the due proportion of the whole, or from each
several part."  For an exact delineation of which, I refer you to poets, historiographers, and those amorous writers, to Lucian's Images,'and Charidemus, Xenophon's description of Panthea, Petronius Catalectes, Heliodorus Chariclia, Tacius
Leucippe, Longus Sophista's Daphnis and Cloe, Theodorus Prodromus his Rhodanthes, Aristwnetus and Philostratus Epistles, Balthasar Castilio, lib. 4. de aulico.
Laurentius, cap. 10, de melan..Eneas Sylvius his Lucretia, and every poet almost,
which have most accurately described 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. JNonest'rmosan'i-lier'cujw'
crus laudatur et brachium, sed illa cujus simul universa facies admirationem singulis
partibus dedit; " she is no fair woman, whose arm, thigh, &c. are commended, except the face and all the other parts be correspondent."    And tire face especially
gives a lustre to the rest: the face is it that commonly denominates a fair or foul:
arxformcefacies, the face is beauty's tower; and though the other parts be deformed,
yet a good face carries it (facies non uxor amatur) that alone is most part respected,
principally valued, deliciis suisferox, and of itself able to captivate.
98s Urit te Glycerne nitor,
Urit grata protervitas,
Et vultus nimiftm lubricus aspici."
91 Virg. Ain. 4. "She alone hath captivated my feel- facultas oculos ab ea afiovendi; abducet te alligatum
ings, and fixed my wavering mind."  92 Amaranto quocunque voluerit, ut ferrum ad se trahere ferunt adadial.  93 Comasque ad speculum disposuit.  94 Imag. mantem.  95 Plaut. Mere.  96 In the Knight's Tale.
Polistrato. Si illam saltern intuearis, statuis immo- 97 Ex debita totius proportione aptaqiie partium coimbiliorem te faciet: si conspexeris eam, non relinquetur positione. Piccolonlineus.  Hor. Od. 19. lib, 1.
59




466                              Love-Melancholy.                  [Part. 3. Sec. 2.
t; Glycerals too fair a face was it that set him on fire, too fine to be beheld." When
99 Cherea saw the singing wench's sweet looks, he was so taken, that he cried out,
Ofaciem pulchram, deleo omnes dehinc ex animo mulieres, tadet quotidianarum harum formarum!    "0 fair face, I'll never love any but her, look on any other hereafter but her; I am weary of these ordinary beauties, away with them."  The more
he sees her, the worse he is, — uritque videndo, as in a burning-glass, the sunbeams
are re-collected to a centre, the rays of love are projected from  her eyes.  It was
2Eneas's countenance ravished Queen Dido, Os humerosque Deo similis, he had an
angelical face.
100" 0 sacros vultus Baccho vel Apolline dignos,  -- " 0 sacred looks, befitting majesty,
Quos vir, quos tuto fwemina nulla videt!"  Which never mortal wight could safely 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 pulcherrima plaga, Frons ubi vivit
honor,frons ubi ludit amor, white and smooth like the polished alabaster, a pair of
cheeks of vermilion colour, in which love lodgeth; 1imor qui mollibus genis puellac
pernoctas: a coral lip, suaviorum delubrum, in which Basia mille patent, basia mille
latent, "4 A thousand appear, as many are concealed;" gratiarum sedes gratissima;
a sweet-smelling flower, from which bees may gather honey, 2JkIellilegce volucres quid
adhuc cava thyma rosasque, S'c.
"Omnes ad domlin.e labra venite mee,
Illa rosas spirat," &c.
A white and round neck, that via lactea, dimple in the chin, black eye-brows, Cupidinis arcus, sweet breath, white and even teeth, which some call the salepiece, a fine
soft round pap, gives an excellent grace,3 Quale decus tumidis Pario de marmore
mammis!" 4and make a pleasant valley lacteum sinum, between two chalky hills,
Sororiantes papillulas, et ad pruritum frigidos amatores solo aspectu excitantes.
Unde is, 5Forma papillarum quam fuit apta premi!-Again Urebant oculos durce
stantesque mamillce.  A flaxen hair; golden hair was even in great account, for
which Virgil commends Dido, JVondum sustulerat flavum Proserpinina crinem, Et
crines nodantur in aurum. Apollonius (drgonaut. lib. 4. Jasonis flava coma incendit
cor Medeca) will have Jason's golden hair to be the main cause of Medea's dotage
on him.   Castor and Pollux were both yellow haired.    Paris, Menelaiis, and most
amorous young men, have been such in all ages, molles ac suaves, as Baptista Porta
infers, 6Physiog. lib. 2. lovely to behold.  Homer so commends Helen, makes Patroclus and Achilles both yellow haired: Pulchricoma Venus, and Cupid himself was
yellow haired, in aurum coruscante et crispante capillo, like that neat picture of Narcissus in Callistratus; for so 7 Psyche spied him asleep, Briseis, Polixena, Cyc. favicomce omnes,
- " and Hero the fair,
Whom young Apollo courted for her hair."
Leland commends Guithera, king Arthur's wife, for a flaxen hair: so Paulus ~milius
sets out Clodeveus, that lovely king of France. 8 Synesius holds every effeminate
fellow or adulterer is fair haired: and Apuleius adds that Venus lherself, goddess of
love, cannot delight, 9"though she come accompanied with the graces, and all
Cupid's train to attend upon her, girt with her own girdle, and smell of cinnamon
and balm, yet if she be bald or badhaired, she cannot please her Vulcan."   Which
belike makes our Venetian ladies at this day to counterfeit yellow hair so much,
great women to calamistrate and curl it up, vibrantes ad gratiam crines, et tot orbibus in captivitatem flexos, to adorn their heads with spangles, pearls, and madeflowers; and all courtiers to effect a pleasing grace in this kind.  In a word,'" the
hairs are Cupid's nets, to catch all comers, a brushy wood, in which Cupid builds
his nest, and under whose shadow all loves a thousand several ways sport themselves.
99 Ter. Eunuch. Act. 2. seen. 3.  100 Petronius allicit aurea coma.  s Venus ipsa non placeret comis
Catall.'Sophocles. Antigone.  aJo. Secundus nudata, capite spoliata, si qualis ipsa Venus cum fiit
has. 19.  3 Lechteus.  4 Arandus. Vallis amcenis- virgo omni gratiarum choro stipata, et toto cupidinum
sima e duobus montibus composita niveis.  a Ovid. populo concinnata, baltheo suo cincta, cinnama fra.
6 Fol. 77. Dapsiles hilares amatores, &c.  When grans, et balsama, si calva processerit, placere non po.
Cupid slept. Cesariem auream habentem, ubi Psyche test Vulcano suo.  0 Arandus. Capilli retia Cupidividit, mollemque ex ambrosia cervicem inspexit, crines nis, sylva cmedua, in qua nidificat Cupido, sub cujal
crispos, purpureas genas candidasque, &c. Apuleius. umbra amores mille modis se exercent.
n1 laudem calvi; splendida coma quisque adulter est;




Mem. 2. Subs. 2.]                  Beauty a Cause.,467
A little soft hand, pretty little mouth, small, fine, long fingers, Gratiae quca 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, l"Cui totum incumbit corpus uti Jfndamento cedes.      Clearchus vowed to
his friend Amyander in'2Aristinatus, that the most attractive part in his mistress, to
make him love and like her first, was her pretty leg and foot: a soft and white skin,
&c. have their peculiar graces,'3JNebula 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 Pyracmnon a martial hirsute face pleaseth best;
a black man is a pearl in a fair woman's eye, and is as acceptable as 14 lame Vulcan
was to 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       5 observes) sordibus calent (as many
men are more moved with kitchen wenches, and a poor market maid, than all these
illustrious court and city dames) will sooner dote upon a slave, a servant, a dirt
dauber, a brontes, a cook, a player, if they see his naked legs or arms, thorosaque
brachia,16 &c., like that huntsman Meleager in Philostratus, though he be all in rags,
obscene and dirty, besmeared like a ruddleman, a gipsy, or a chimney-sweeper, than
upon a noble gallant, Nireus, Ephestion, Alcibiades, or those embroidered courtiers
full of silk and gold.   "7 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. "s A company of young phi-,
losophers on a time fell at variance, which part of a woman was most desirable 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 9 first seek?       Yet this notwithstanding I do easily grant,
neque quis vestrum    negaverit opinor, all parts are attractive, but especially 2the
eyes,21
-      -"videt igne micantes,
Sideribus similes oculos"which are lovers fowlers; 22 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 Athaeneus lib. 13. dip. cap. 5. and Tatius
hold) they are the chief seats of love, and James Lernutius23 hath facetely expressed
in an elegant ode of his,
" Amorem ocellis flanimeolis herae        "I saw Love sitting in my mistress' eyes
Vidi insidentem, credite posteri,           Sparkling, believe it all posterity,
Fratresque circum ludibundos              And his attendants playing round about
Cum pharetrft volitare et arcu," &c.        With bow and arrows ready for to fly."
Scaliger calls the eyes, 24" Cupid's arrows; the tongue, the lightning of love; the
paps, the tents:" 2 Balthasar Castilio, the causes, the chariots, the lamps of love,
-L "emula lumina stellis,                   "Eyes emulating stars in light,
Lumina quwe possent sollicitare deos."  |       Enticing gods at the first sight;"
Lovers orators, Petronius.
"O blandos oculos, et 6 facetos,
Et quadarn propria nota loquaces           "  sweet and pretty speaking eyes,
llic, est Venus, et leves amores,           Where Venus, love, and pleasure lies."
Atque ipsa in medio sedet voluptas."
Love's torches, touch-box, napthe and matches, 26 Tibullus.
" Illus ex oculis quum vult exurere divos,   "Tart Love when he will set the gods on fire,
Accendit geminas lampades acer amor."          Lightens the eyes as torches to desire."
11Theod. Prodromus Amor. lib. 1.  12 Epist. 72. 20 Hensius.  21 Sunt enim oculi, prsecipuie pulchritu.
Ubi pulchram tibiam, bene compactum tenuemque pe- dinis sedes. lib. 6.  22 Amoris hami, duces, judices
dem vidi.  13 Plaut. Cas.  14Claudus optime rem  et indices qui momento insanos sanant, sanos insanire
agit.    15Fol. 5. Si servum viderint, aut flatorem  cogunt, ocllatissimi corporis excubitores, quid non
altius cinctum, aut pulvere perfusum, aut histrionem  agunt? Quid non cogunt?  23 Ocelli carm. 17.
in scenam traductum, &c.   lc Me pulchra fateor cujus et Lipsius epist. quoest. lib. 3. cap. 11. meminit ob
carere forma, verumn luculenta —nostra est. Petronius elegantiam.  24 Cynthia prima suis miserum me
Catal. de Priapo.  17 Galen.    I Calcagninus cepit ocellis, contactum nullis ante cupidinibus. ProApologis. Qute pars maxime desiderabilis? Aliis pert. 1..  a2 In catalect.  26 De Sulpicio, lib. 4.
frontein, alius genas, &c.  19 inter foemineum.




'468                                 Love-JMelancholy.                       [Part. 3. Sec. 2,
Leander, at the first sight of Hero's eyes, was incensed, saith Musaeus.
"Simul in 7 oculorum radiis crescebat fax amorun,  4' Love's torches'gan to burn first in her eyes,
Et cor fervebat invecti ignis imnetu;              And set his heart on fire which never dies:
Pulchritudo enim celebris immaculatae femince,     For the fair beauty of a virgin pure
Acutior hominibus est veloci sagitta.              Is sharper than a dart, and doth inure
Oculos vero via est, ab oculi ictibus              A deeper wound, which pierceth to the heart
Vulnus dilabitur, et in preecordia viri manat."    By the eyes, and causeth such a cruel smart."
98A modern poet brings in Amnon complaining of Thamar,
--  "    et me fascino                         " It was thy beauty,'twas thy pleasing smile,
Occidit ille risus  et formue lepos,             Thy grace and comeliness did me beguile;
Ille nitor, illa gratia, et veru s decor,        Thy rose-like cheeks, and unto purple fair
Illie a vBmlantes purpuram, et 29 rosas gen,     Thy lovely eyes and golden knotted hair."
Oculique vinctfeque aureo nodo come." —s0 Philostratus Lemnius cries out on his mistress's basilisk eyes, ardentes faces, those
two burning-glasses, they had so inflamed his soul, that no water could quench it.
"What a tyranny (saith le), what a penetration of bodies is this! thou drawest with
violence, and swallowest me up, as Charybdis doth sailors with thy rocky eyes: he
that falls into this gulf of love, can never get out." Let this be the corollary then,
the strongest beams of beauty are still darted from the eyes.
31" Nam quis lumina tanta, tanta
Posset luminibus suis tueri,                  "For who such eyes with his can see,
Non statimn trepidansque, palpitansque,        And not forthwith enamour'd be!"
Prae desiderii testuantis aura?" &c. 
And as men catch dotterels by putting out a leg or an arm, with those mutual glances
of the eyes they first inveigle one another.      32Cynthia prima suis miserum      me cepit
ocellis. Of all eyes (by the way) black are most amiable, enticing and fairer, which
the poet observes in commending of his mistress.            33  Spectandum    nigris oculis,
nigroque capillo," which Hesiod admires in his Alcmena,
34 " Cujus vertice ac nigricantibus oculis,     "From her black eyes, and from her golden face
Tale quiddam spirat ac ab aureia Venere."     As if from Venus came a lovely grace."
and 35 Triton in his Milane —--       nigra oculos formosa mihi.       36 Homer useth that
epithet of ox-eyed, in describing Juno, because a round black eye is the best, the
son of beauty, and farthest from      black the worse: which 37 Polydore Virgil taxeth
in our nation:.ngli ut plurimum     ccesiis oculis, we have gray eyes for the most part.
Baptisma Porta, Physiognom. lib. 3. puts gray colour upon children, they be childish
eyes, dull and heavy.     Many commend on the other side Spanish ladies, and those
38Greek 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
oculis micantibus, of a black quick sparkling eye: and although Averroes in his
Colliget will have such      persons   timorous, yet without question       they are most
amorous.
Now last of all, I will show you by what means beauty doth fascinate, bewitch,
as some hold, and work upon the soul of a man by the eye. For certainly I am of
the poet's mind, love doth bewitch and strangely change us.
t39 " Ludit amor sensus, oculos perstringit, et aufert  "Love mocks our senses, curbs our liberties,
Libertatern animi, mira nos fascinat arte.    And doth bewitch us with his art and rings,
Credo aliquis dTemon subiens precordia flammam  I think some devil gets into our entrails,  [hinges."
Concitat, et raptamn tollit de cardine mentem."  And kindles coals, and heaves our souls from th'
Heliodorus lib. 3. proves at large, 40 that love is witchcraft, "it gets in at our eyes,
pores, nostrils, engenders the same qualities and affections in us, as were in the party
whence it came."      The manner of the fascination, as Ficinus 10. cap. com. in Plat.
declares it, is thus: " Mortal men are then especially bewitched, when as by often
gazing one on the other, they direct sight to sight, join eye to eye, and so drink and
suck in love between them; for the beginning of this disease is the eye. And therefore
he that hath a clear eye, though he be otherwise deformed, by often looking upon
him, will make one mad, and tie him fast to him by the eye."'       Leonard. Varius, lib. 1.
cap. 2. de fascinat. telleth us, that by this interview, 41 the purer spirits are infected,"
27 Pulchritudo ipsa per occultos radios in pectus aman  " The wretched Cynthia first captivates with her sparktis dimanans ameatn rei formam insculpsit, Tatius, 1.5. ling eyes."  33 Ovid. amorum, lib. 2. eleg. 4.
a Jacob Cornelius Amnon Tragatd. Act. 1. sc. 1.   Scut. Hercul.  5 Calcagninus dial.  36 Iliad 1.
29 Rosae formosarum oculis nascuntur, et hilaritas vul- 37 Hist. lib. 1.  38 Sands' relation, fol. 67.  9 Mantus elegantise corona. Philostratus deliciis.  s0 Epist. tuan.  40 Ampr per oculos, nares, poros influens,
et in deliciis, abi et oppugnationem relinque, quam  &c. Mortales turn summopere fascinantur quando
flamma non extinguit; nam ab amore ipsa fiamma sen- frequentissimo intuitu aciem dirigeates, &c. Ideo si
tit incendium: quaT corporum penetratio, qui tyrannis quis nitore polleat oculorum, &c.  41 Spiritus purihesc? &c.   31 Leciheus Panthea.   2 Propertius. ores fascinantur, oculus a se radios emittit, &c.




Mem. 2. Subs. 2.]                 Beauty a Cause.                                469
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.    42Barradius, lib. 6. cap. 10. de Harmonia:
Evangel. reports as much of our Saviour Christ, and 43 Peter Morales of the Virgin
Mary, whom Nicephorus describes likewise to have beef yellow-haired, of a wheat
colour, but of a most amiable and piercing eye.  The rays, as some think, sent from
the eyes, carry certain spiritual vapours with them, and so infect the other party,
and that in a moment.    I know, they that hold visio fit intra mittendo, will make a
doubt of this; but Ficinus proves it from  blear-eyes, 44 That by sight alone, make
others blear-eyed; and it is more than manifest, that the vapour of the corrupt blood
doth get in together 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 45 Philostratus speaks, of so pernicious an eye, he poisoned all he looked steadily on: and that other argument, menstrucefcemince out of
Aristotle's Problems, morbosce Capivaccias adds, and 46 Septalius the commentator,
that contaminate a looking-glass with beholding it. 47 4 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 4SApuleius,
" Thou art the cause of my grief, thy eyes piercing through mine eyes to mine inner
parts, have set my bowels on fire, and therefore pity me that am now ready to die
for thy sake."   Ficinus illustrates this with a familiar example of that Marrhusian
Phaedrus and Theban Lycias, 49" Lycias he stares on Phaedrus' face, and Phaedrus
fastens the balls of his eyes upon Lycias, and with those sparkling rays sends out
his spirits.  The beams of Phaedrus' eyes are easily mingled with the beams of
Lycias, and spirits are joined to spirits. This vapour begot in Phaedrus' heart, enters
into Lycias' bowels: and that which is a greater wonder, Phaedrus' blood is in
Lycias' heart, and thence come those ordinary love-speeches, my sweetheart Phaedrus, and mine own self, my dear bowels.      And Phaedrus again to Lycias, 0 my
light, my joy, my soul, my life.   Phaedrus follows Lycias, because his heart would
have his spirits,,and Lycias follows Phaedrus, because he loves the seat of his spirits;
both follow; but Lycias the earnester of the two: the river hath more need of the
fountain, than the fountain of the river; as iron is drawn to that which is touched
with a loadstone, but draws not it again; so Lycias draws Phaedrus."' But how
comes it to pass then, that the blind man loves, that never saw?    We read in the
Lives of the Fathers, a story of a child that was brought up in the wilderness, from
his infancy, by an old hermit: now come to man's estate, he saw by chance two
comely women wandering in the woods: he asked the old man what creatures they
were, he told him fairies; after a while talking obiter, the hermit demanded of him,
which was the pleasantest sight that ever he saw in his life? He readily replied, the
two 50 fairies he spied in the wilderness. So that, without doubt, there is some secret
loadstone in a beautiful woman, a magnetic power, a natural inbred affection, which
moves our concupiscence, and as he sings,
" Methinks I have a mistress yet to come,
And still I seek, I love, I know not whom."'Tis true indeed of natural and chaste love, but not of this heroical passion, or rather
brutish burning lust of which we treat; we speak of wandering, wanton, adulterous
eyes, which, as 5 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
42 Lib. de pulch. Jes. et Mar.  4s Lib. 2. c. 23. co. intima delapsi precordia, acerrimum meis medullis
lore triticum referente, crine, flava, acribus oculis. connmovent incendiunm; ergo miserere tui causa pere44 Lippi solo intuitu alios lippos faciunt, et patet una untis.  49 Lycias in Ph,dri vultum inhiat, Phaedrus
curm radio vaporerm corrupti sangunis emanare, ctjus in oculos Lycia scintillas suorum defigit oculorum; cum.
contagione oculus spectantis inficitur.  45 Vita que scintillis, &c. Sequitur Phaedrus Lyciam, quia cor
Apollon.   46 Comment. in Aristot. Probl.   Sic suum petit spiritum; Phcedrum Lycias, quia spiritus
radius a corde percutientis missus, regimen proprium propriam sedem postulat. Verum Lycias, &c.  50 Dra.
repetit, cor vulnerat, per ocilos et sanguinem inficit et monia inquit que in hoc Eremo nuper occurrebant.
spiritus, subtili quadam vi. Castil. lib. 3. de aulico. 1 Castilio de aulico, 1. 3. fol. 228. Oculi ut milites in
48Lib. 10. Causa omnis et origo omnis pre sentis do- insidiis semper recubant, et subito ad visun sagittas
loris tute es; isti eniml tui oculi, per meos oculos ad emittunt, &c.
2P




470                             Love-Melancholy.                  [Part. 3. Sec. 2.
perceive how   easily and how  quickly we may be taken in love; since at the
twinkling of an eye, Phedrus' spirits may so perniciously infect Lycias' blood.
52 "Neither is it any wonder, if we but consider how many other diseases closely,
and as suddenly are caught by infection, plague, itch, scabs, flux,": &c. The spirits
taken in, will not let him rest that hath received them, but egg him on. 53" Idque
petit corpus mens unde est saucia amore; and we may manifestly perceive a strange
eduction of spirits, by such as bleed at nose after they be dead, at the presence of
the murderer;" but read more of this in Lemnius, lib. 2. de occult. nat. mir. cap. 7.
Valleriola lib. 2. observ. cap. 7. Valesius controv. Ficinus, Cardan, Libavius de cruentis
cadaveribus, fyc.
SuBSECT. III.-JrtiJicial allurements of Love, Causes and Provocations to Lust;
Gestures, Clothes, Dower, fyc.
NATURAL beauty is a stronger loadstone of itself, as you have heard, a great temptation, and pierceth to the very heart; 54forma verecundce nocuit mihi visa puellce;
but much more when those artificial enticements and provocations of gestures,
clothes, jewels, pigments, exornations, shall be annexed unto it; those other circumstances, opportunity of time and place shall concur, which of themselves alone were
all sufficient, each one in particular to produce this effect. It is a question much
controverted by some wise men, forma debeat plus arti an natures? Whether natural
or artificial objects be more powerful? but not decided: for my part I am of opinion,
that though beauty itself be a great motive, and give an excellent lustre in sordibus,
in beggary, as a jewel on a dunghill will shine and cast his rays, it cannot be suppressed, which Heliodorus feigns of Chariclia, though she were in beggar's weeds:
yet as it is used, artificial is of more force, and much to be preferred.
55 " Sic dentata sibi videtur gEgle,   "So toothless AEgle seems a pretty one,
Emptis ossibus Indicoque cornu;      Set out with new-bought teeth of Indy bone:
Sic que nigrior est cadente moro,   So foul Lychoris blacker than berry
Cerussata sibi placet Lychoris."     Herself admires, now finer than cherry."
John Lerius the Burgundian, cap. 8. hist. navigat. in Brazil. is altogether on my side.
For whereas (saith he) at our coming to Brazil, we found both men and women
naked as they were born, without any covering, so much as of their privities, and
could not be persuaded, by our Frenchmen that lived a year with them, to wear any,
6 "C Many will think that our so long commerce with naked women, must needs be
a great provocation to lust;" but he concludes otherwise, that their nakedness did
much less entice them to lasciviousness, than our women's clothes. " And I dare
boldly affirm (saith he) that those glittering attires, counterfeit colours, headgears,
curled hairs, plaited coats, cloaks, gowns, costly stomachers, guarded and loose garments, and all those other accoutrements, wherewith our countrywomen counterfeit
a beauty, and so curiously set out themselves, cause more inconvenience in this
kind, than that barbarian homeliness, although they be no whit inferior unto them in
beauty. I could evince the truth of this by many other arguments, but I appeal
(saith he) to my companions at that present, which were all of the same mind." H-is
countryman, Montague, 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 proceed from  outward ornaments, than such as nature hath provided.     It is true that those fair
sparkling eyes, white neck, coral lips, turgent paps, rose-coloured cheeks, &c., of
themselves are potent enticers; but when a comely, artificial, well-composed look,
pleasing gesture, an affected carriage shall be added, it must needs be far more forcible than it was, when those curious needleworks, variety of colours, purest dyes,
jewels, spangles, pendants, lawn, lace, tiffanies, fair and fine linen, embroideries,
calamistrations, ointments, &c. shall be added, they will make the veriest dowdy
otherwise, a goddess, when nature shall be furthered by art. For it is not the eye
52 Ne mirum si reliquos morbos qui ex contagione Bacon's Essays.  ~5 Martialis.  se Multi tacit e
nascunturconsideremus, pestem,pruritun, scabiem,&c. opinantur commercium illud adeo frequens com bar63 Lucretius. " And the body naturally seeks whence it baris nudis, ac presertim cnm feminis ad libidinern
is that the mind is so wounded by love."  54 In provocare, at minus mult5 noxia illorum nuditas quam
beauty, that of favour is preferred before that of nostrarum foeminarum cultus. Ausim asseverare splencolours, and decent motion is more than that of favour. didum ilium cultum, fucos, &c.




Mem. 2. Subs. 3.]               Artificial Allurements.                             471
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 57 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 58Gerson and 59Bonaventure: there was no such antidote against it, as the
Virgin Mary's face;'tis not the eye, but carriage of it, as they use 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 6OApuleius, Juno came
with majesty upon the stage, Minerva gravity, but Venus dulce subridens, constitit
amcene; et gratissimce Gratice deam propitiantes, fc. came in smiling with her gracious graces and exquisite music, as if she had danced, et nonnunquam saltare solis
oculis, and which was the main matter of all, she danced with her rolling eyes: they
were the brokers and harbingers of her suite. So she makes her brags in a modern
poet,
61" Soon could I make my brow to tyrannise,
And force the world do homage to mine eyes."
The eye is a secret orator, the first bawd,.moris 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.
62Eurialus and Lucretia were so mutually enamoured by the eye, and prepared to
give each other entertainment, before ever they had conference: he asked her good
will with his eyes; she did sufragari, and gave consent with a pleasant look. That
63 Thracian Rodophe was so excellent at this dumb rhetoric, " that if she had but
looked upon any one almost (saith Calisiris) she would have bewitched him, and he
could not possibly escape it."   For as 64 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, 65Quid procacibus intuere ocellis? yc. I may say the
same of smiling, gait, nakedness of parts, plausible gestures, &c. To laugh is the
proper passion of a man, an ordinary thing to smile; but those counterfeit, composed, affected, artificial and reciprocal, those counter-smiles are the dumb shows
and prognostics of greater matters, which they most part use, to inveigle and deceive;
though many fond lovers again are so frequently mistaken, 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 apply it all to themselves, as done in their
favour; sure she loves them, she is willing, coming, &c.
"Stultus quando videt quod pulclra piellula ridet,  "When a fool sees a fair maid for to smile,
Turn fatuus credit se qu6d amare velit:"    He thinks she loves him,'tis but to beguile."
They make an art of it, as the poet telleth us,
66 " Qlis credat? discunt etiam ridere puellm,  "  ho can believe? to laugh maids make an art,
Quaeritur atque illis hac quoque parte decor."  And seek a pleasant grace to that same part."
And'tis as great an enticement as any of the rest,
67  -" subrisit molle puella,
Cor tibi rite salit."
" She makes thine heart leap with 8 a pleasing gentle smile of hers."
69 ( Dulce ridentem Lalagen amabo,
Dulce loquentem,"
"I love Lalage as much for smiling, as for discoursing," delectata illa risit tam
blandum, as he said in Petronius of his mistress, being well pleased, she gave so
sweet a smile.    It won Ismenius, as he 70confesseth, Ismene subrisit amatoriumn
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 71 Faustus the shepherd,.Mie
57 Harmo. evangel. lib. 6. cap. 6.  68 Serm. de attraxit, ut si in illam quis incidisset, fieri non posset
concep.Virg. Physiognomia virginis omnes movet ad quin caperetur.  64Lib. 3. de providentia: Animi
castitatem.       69 3. sent. d. 3. q. 3. mirum, virgo fenestrne oculi, et omnis improba cupiditas per ocellos
formosissima, sed a nemine concupita.  60 Met. 10. tanquain canales introit.  65 Buchanan.  66 Ovid
61 Rosatmod's complaint, by Sam. Daniel.  62 _Eneas de arte amandi.  67 Pers. 3 Sat.  65 Vel centum
Silv.      63 Heliodor. I. 2. Rodolphe Thracia tan Charites ridere putaret, Muse'us of Hero.  69 Hor.
inevitabili fascino instructa, tarn exacte oculis intuens Od. 22. lib. 1.  70 Eustathius, 1.5.  71 Mahtuai.




472                                Love-Melancholy.                      [Part. 3. Sec. 2.
aspiciens motis blande subrisit ocellis.   All other gestures of the body will enforce
as much. Daphnis in 72Lucian 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, affability, sweet smiling upon all," &c.    Many women dote upon a man for
his compliment only, and good behaviour, 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 great 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
effect by such means?
" Whilst nature decks them in their best attires
Of youth and beauty which the world admires."
3 i "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 relinquunt, saith 74 Balthazar Castilio, lib. 1. they set us a longing, " and so when they pull up their petticoats, and
outward garments," as usually they do to show their fine stockings, and those of
purest silken dye, gold fringes, laces, embroiderings, (it shall go hard but when they
go to church, or to any other place, all shall be seen) jtis but a springe to catch
woodcocks; and as 75 Chrysostom telleth them downright,4 "though they say nothing
with their mouths, they speak in their gait, they speak with their eyes, they speak
in the carriage 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!
76 " Nam quid lacteolus sinus, et ipsas
Prne te fers sine linteo papillas?
Hoc est dicere, posce, posce, trado;
Hoc est ad Venerem vocare amnantes."
There needs no more, as 77Fredericus Matenesius well observes, but a crier to go
before them so dressed, to bid us look out, a trumpet to sound, or for defect a sowgelder to blow,
78,, Look out, look out and see             In rich and gaudy clothes,
What object this may he                   But whither away God knows,
That doth perstringe mine eye;            -   look out, &c., et qua sequuntur,"
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 Fhave said, is an odious thing of itself,
remedium amoris; yet it may be so used, in part, and at set times, that there can be
no such enticement as it is;
79" Nec mihi cincta Diana placet, nec nuda Cythere,
Ilia voluptatis nil habet, hzec nimium."
David so espied Bathsheba, the elders Susanna: S0Apelles was enamoured with Campaspe, when he was to paint her naked.          Tiberius in Suet. cap. 42. supped with
Sestius Gallus an old lecher, libidinoso sene, ed lege ut nudce puelice administrarent;
some say as much of Nero, and Pontus Huter of Carolus Pugnax.              Amongst the
72 Tom. 4. merit, dial. Exornando seipsam eleganter, is it but to say plainly, Ask me, ask me, I will surren.
facilem et hilarem se gerendo erga cunctos, ridendo der; and what is that but love's call?"  77De luxu
suave ac blandum quid, &c.  73 Angerianus.  4 Vel vestium discurs. 6. Nihil aliud deest nisi ut prueco vos
si forte vestimentumn de industria elevetur, ut pedum  precedat, &c.  78s f you can tell how, you may sing
ac tibiarum pars aliqua conspiciatur, dum templum ant this to the tune a sow-gelder blows.  79 Auson.
locunm aliquem adierit.    5 Sermone, quod non epig. 28. "Neither draped Diana nor naked Venus
fceminp. viris cohabitent. Non loquuta es lingua, sed pleases me. One has too much voluptuousness about
loquuta es gressu: non loquuta es voce, sed oculis lo- her, the other none."  8o Plin. lib. 33. cap. 10. Gam.
quuta es clarius quam voce.  76 Jovianus Pontanus paspen nudam picturus Apelles, amore ejus illaqueatus
Baiar. lib. 1. ad Hermionem. " For why do you exhibit est.
your'milky way,' your uncovered bosoms? What else




Mem. 2. Subs. 3.].rtificial.Allurements.                       473
Babylonians, it was the custom of some lascivious queans to dance frisking in that
fashion, saith Curtius lib. 5. and Sardus de mor. gent. lib. 1. writes of others to that
effect. The sl 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 Aristaenetus spied her master and mistress through the key-hole 2 merrily disposed; upon the sight she fell in love with
her master. S3Antoninus Caracalla observed his mother-in-law with her breasts
amorously laid open, he was so much moved, that he said,.Ih si liceret, 0 that I
might; which she by chance overhearing, replied as impudently, 84Quicquid libet
licet, thou mayest do what thou wilt: and upon that temptation 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 a veste sagittce, the greatest provocations of lust
are from our apparel; God makes, they say, man shapes, and there is no motive like
unto it;
85," Which doth even beauty beautify,
And most bewitch a wretched eye,"
a filthy knave, a deformed quean, a crooked carcass, a maukin, a witch, a rotten
post, a hedgestake may be so set out and tricked up, that it shall make as fair a
show, as much enamour as the rest: many a silly fellow is so taken. Primum luxurisa aucupium, one calls it, the first snare of lust; 6 Bossus aucupiumn animarum
Zethalenm arundinen;m  a fatal reed, the greatest bawd, forte lenocinium, sanguineis
lachrymis deplorandum, saith 87 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 should 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, &c.? Why do they crown themselves
with gold and silver, use coronets and tires of several fashions, deck themselves
with pendants, bracelets, ear-rings, chains, girdles, rings, pins, spangles, embroideries,
shadows, rebatoes, versicolour ribands? why do they make such glorious shows
with their scarfs, feathers, fans, masks, furs, laces, tiffanies, ruffs, falls, calls, cuffs,
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 afford?
Why do they use and covet such novelty of inventions; such new-fangled tires, and
spend such inestimable sums on them? " To what end are those crisped, false hairs,
painted faces," as ss the satirist observes,  such a composed gait, not a step awry?"
Why are they like so many Sybarites, or Nero's Poppaea, Ahasuerus' concubines, so
costly, so long a dressing, as Caesar was marshalling his army, or a hawk in pruning?
89Dum moliuntur, dum comuntur, annus est: a 90gardener takes not so much delight
and pains in his garden, a horseman to dress his horse, scour his armour, a mariner
about his ship, a merchant his shop and shop-book, as they do about their faces, and
all those other parts: such setting up with corks, straightening with whalebones;
why is it, but as a daynet catcheth larks, to make young men stoop unto them?
Philocharus, a gallant in Aristenaetus, advised his friend Poliaenus to take heed of
such enticements, sl 4for it was the sweet sound and motion of his mistress's
81 In Tyrrhenis conviviis nudge mulieresministrabant. mollis petulantia? quo incessus tarn compositus, &c.
s2Amatoria miscentes vidit, et in ipsis comiplexibus 8sTer. "They take a year to deck and comb themaudit, &c. emersit inde cupido in pectus virginis. selves." 9oP. Aretine. Hortulanus non ita exercetur
83 Epist. 7. lib. 2. s8 Spartian.  85 Sidney's Arcadia. visendis hortis, eques equis, armis, nauta navibus, &c.
85 De immod. mulier. cultu.  87 Discurs. 6. de luxu 91 Epist. 4. Sonus armillarum bene sonantium, odor
vestium.  88 Petronius fol. 95. quo spectant flexae unguentorum, &c.
comae?, quo facies medicamine attrita et oculorum
60                             2P2




474                                 Love-Melancholy.                      [Part. 3. Sec. 2.
spangles and bracelets, the smell of her ointments, that captivated him first, Illafuit
mentis prima ruina mece. Quid sibi vult pixidum       turba, saith 92 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?" 93bina
patrimonia singulis auribus; "why use they dragons, wasps, snakes, for chains,
enamelled jewels on their necks, ears?" dignum potiusforetferro 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 served.
But why is all this labour, all this cost, preparation, riding, running, far-fetched, and
dear bought stuff?     4" Because forsooth they would be fair and fine, and where
nature' is defective, supply it by art." 95 Sanguine quce vero non rubet, arte rubet,
(Ovid); and to that purpose they anoint and paint their faces, to make Helen of
Hecuba -     parvamque exortamque puellam-Europen.96 To this intent they crush
in their feet and bodies, hurt and crucify themselves, sometimes in lax-clothes, a
hundred yards I think in a gown, a sleeve; and sometimes again so close, ut nudos
exprimant artus.    7 Now long tails and trains, and then short, up, down, high, low,
thick, thin, &c.; now    little or no bands, then as big as cart wheels; now          loose
bodies, then great fardingales and close girt, &c. Why is all this, but with the whore
in the Proverbs, to intoxicate some or other? oculorum decipulam, 98 one therefore
calls it, et indicem libidinis, the trap of lust, and sure token, as an ivy-bush is to a
tavern.
"' u6nd pulchros Glycere sumas de pixide vultus,  "  Glycere, in that you paint so much,
Quuod tibi compositme nec sine lege come::   Your hair is so bedeckt in order such,
Quod niteat digitis adamas, Beryllus in aure,  With rings on fingers, bracelets in your ear,
Non sum divinus, sed scio quid cupias."       Although no prophet, tell I can, I fear."
To be admired, to be gazed on, to circumvent some novice; as many times they do,
that instead of a lady he loves a cap and a feather instead of a maid that should
have verum colorem, corpus solidum et succi plenum        (as Chaerea describes his mistress in the 99 poet), a painted face, a ruff-band, fair and fine linen, a coronet, a flower,
('0~~0  aturceque putat quodfuit artificis,) a wrought waistcoat he dotes on, or a pied
petticoat, a pure dye instead of a proper woman. For generally, as with rich-furred
conies, their cases are far better than their bodies, and like the bark of a cinnamon
tree, which is dearer than the whole bulk, their outward accoutrements are far more
precious than their inward endowments.'Tis too commonly so.
" With gold and jewels all is covered,
" Auferimur cultu, et gemmis, auroque teguntur     And with a strange tire we are won,
Omnia; pars minima est ipsa puella sui."        (Whilst 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 preparation may be,
when they have no business, but only to show           themselves? Spectatum       veniunt,
veniunt spectentur ut ipsce.
2 " For what is beauty if it be not seen,
Or what is't to be seen if not admir'd,
And though admir'd, unless in love desir'd?"
why do they go with such counterfeit gait, which 3 Philo Judaeus reprehends them
for, and use (I say it again) such gestures, apish, ridiculous, indecent attires, sybaritical tricks, fuicos genis, purpurissam venis, cerussam fronti, leges occulis, fyc. use those
sweet perfumes, powders and ointments in public; flock to hear sermons so frequent,
is it for devotion? or rather, as 4 Basil tells them, to meet their sweethearts, and see
fashions; for, as he saith, commonly they come so provided to that place, with such
92 Tom. 4. dial. Amor. vascula plena multe infelici- Ioo Stroza il.  Ovid.  S. Daniel.  Lib. de
tatis omnem maritorul opulentiam in hiec inpendunt, victimis. Fracto incessu, obtuitu lascivo, calamistrata,
dracones pro monilibus habent, qui utinam vere dra- cincinnata, fucata, recens Iota, purpurissata, pretioso
cones essent. Lucian.  93Seneca.   9iCastilio de que aricta palliolo, spirans unguenta, ut juvenum
aulic. lib. 1. Mulieribus omnibus hoc imprimis in votis animos circumveniat.  40rat. in ebrios. Impuest, ut fornosam sint, aut si reipsa non sint, videantur denter se masculorum aspectibus exponunt, insolenter
tamen esse; et si qua parte natura defuit, artis sup- comas jactantes, trahunt tunicas pedibus collidentes,
petias adjungunt: unde illae faciei unctiones, dolor et oculoque petulanti, risu effuso, ad tripudium insani.
cruciatus in arctandis corporibus, &c.  95Ovid. epist. entes, omnem adolescentum intemperantiam in se pro.
Med. Jasoni.  9s" A distorted dwarf, an Europa." vocantes, idque in templis memoriae martyrum conse97 Modo caudatas tunicas, &c. Bossus.  8 Scribanius cratis; pomoerium  civitatis officinam fecerunt imphilos. Christ. cap. 6.  99 Ter. Eunuc. Act. 2. seen. 3. pudentite.




Mer. 2. Subs. 3.]               Jrttficial Jllurements.                             475
curious compliments, with such gestures and tires, as if they should go to a dancingschool, 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."
4 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 husbands bankrupts, if
not cornutos, their wives light housewives, daughters dishonest; and hear of such
dissolute acts, as daily we do, how should we think otherwise? what is their end,
but to deceive and inveigle young men? As tow takes fire, such enticing objects
produce their effect, how can it be altered?   When Venus stood before Anchises (as
5 Homer feigns in one of his hymns) in her costly robes, he was instantly taken,
"6 Cilm ante ipsum staret Jovis filia, videns eam  "When Venus stood before Anchises first,
Anchises, adinirabatur formam, et stupendas vestes;  He was amaz'd to see her in her tires;
Erat enim induta peplo, igneis radiis splendidiore;  For she had on a hood as red as fire,
Habebat quoque'torques fulgidos, fiexiles hSlices,,  And glittering chains, and ivy-twisted spires,
Tenerurn collum ambiebant monilia pulchra,    About her tender neck were costly brooches,
Aurea, variegata." —                          And necklaces of gold, enameli'd ouches."
So when Medea came in presence of Jason first, attended by her nymphs and ladies,
as she is described by 6Apollonius,
"Cunctas ver5 ignis instar sequebatur splendor,  "A lustre followed them like flaming fire,
Tantum ab aureis fimbriis resplendebat jubar,  And from their golden borders came such beams,
Accenditque in oculis dulce desiderium."     Which in his eyes provok'd a sweet desire."
Such a relation we have in 7 Plutarch, when the queens came and offered themselves
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-childien to Satyrs and Pans; but
Antony himself was quite besotted with Cleopatra's sweet speeches, philters, beauty,
pleasing tires: for when she sailed along the river Cydnus, with such incredible
pomp in a gilded ship, herself dressed like Venus, her maids like the Graces, her
pages like so many Cupids, Antony was amazed, and rapt beyond himself."           Heliodorus, lib. 1. brings in Dameneta, stepmother to Cnemon,t "whom        she   saw in his
scarfs, rings, robes, and coronet, quite mad for the love of him."      It was Judith's
pantofles that ravished the eyes of Holofernes.       And'Cardan is not ashamed to
confess, that seeing his wife the first time all in white, he did admire and instantly
love her.   If these outward ornaments were not of such force, why doth "Naomi
give Ruth counsel how to please Boaz? and 12Judith, 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,
13 " Et matutino suadans Crispinus amomo."
Quantum vix redolent duo funera."
44 one spent as much as two funerals at once, and with perfumed hairs," 14 et rosa
canos odorati capillos.ssyriaque nardo. What strange thing doth 15 Sueton. relate
in this matter of Caligula's riot?   And Pliny, lib. 12. & 13.    Read more in Dioscorides, Ulmus, Arnoldus, Randoletius defuco et decoratione; for it is now an art,
as it was of old, (so 6 Seneca records) officine sunt odores coquentium.    Women are
bad and men worse, no difference at all between their and our times;'17" good manners (as Seneca complains) are extinct with wantonness, in tricking up themselves
men go beyond women, they wear harlots' colours, and do not walk, but jet and
dance," Iic 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, Unofilio villarum insunt pretia, uno lino decies sestertiinm
s Hymno Veneri dicato.  n Argonaut. 1. 4.  Vit. excidit.  10 Lib'de lib. prop.  I Ruth, iil. 3.
Anton.    a Regia domno ornatuquae certantes, sese ac 12 Cap. ix. 5.  13 Juv. Sat. 6.  14 Hor. lib. 2. Od. 11.
fornam suain Antonio oflerentes, &c. Cum ornatu et 15 Cap. 27.  16 Epist. 90.  17 Quicquid est boni
incredibili pompa per Cydnum fluvium navigarent moris levitate extinguitur, et politura corporis mullieaurata puppi, ipsa ad similitudinem Veneris ornata, bres munditias antecessimus colores meretricios viri
puelle Gratiis simniles, pueri Cupidinibus, Antonius ad sumimus, tenero et molli gradu suspendiimus gradum,
visum stupefactus.  s Amictum Chlamyde et coronis, non ambulamus, nat. quaest. lib. 7. cap. 31.
quum prirnum aspexit Cnemonem, ex polestate mentis




476                              Love-Melancholy.                    [Part. 3. Sec. 2
inseritur; jtis an ordinary thing to put a thousand oaks and a hundred oxen into a
suit of apparel, to wear a whole manor on his lack.   What with shoe-ties, hangers,
points, caps and feathers, scarfs, bands, cuffs, &c., in a short space their whole patrimonies are consumed.    Heliogabalus is taxed by Lampridius, and admired in his age
for wearing jewels in his shoes, a common thing in our times, not for emperors and
princes, but almost for serving men and tailors.; all the flowers, stars, constellations,
gold and precious stones do condescend to set out their shoes.       To repress the
luxury of those Roman matrons, there was'sLex Valeria 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 wardrobe is put down by our ordinary
citizens; and a cobbler's wife in Venice, a courtesan in Florence, is no whit inferior
to a queen, if our geographers say true: and why is all this? " Why do they glory
in their jewels (as'9 he saith) or exult and triumph in the beauty of clothes? why
is all this cost? to incite men the sooner to burning lust. They pretend decency
and ornament; but let them take heed, that while they set out their bodies they do
not damn their souls;" Itis 20 Bernard's counsel: "shine in jewels, stink in conditions; have purple robes, and a torn conscience."      Let them take heed of Isaiah's
prophecy, that their slippers and attires be not taken from them, sweet balls, bracelets, earrings, veils, wimples, crisping-pins, glasses, fine linen, hoods, lawns, and
sweet savours, they become not bald, burned, and stink upon a sudden. And let
maids beware, as 21Cyprian 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?     22 "To have their eyes painted with chastity, the
Word of God inserted into their ears, Christ's yoke tied to the hair, to subject
themselves to their husbands.   If they would do so, they should be comely enough,
clothe themselves with the silk of sanctity, damask of devotion, purple of piety and
chastity, and so painted, they shall have God himself to be a suitor: let whores and
queans prank up themselves, 231et them     paint their faces with minion and ceruse,
they are but fuels of lust, and signs of a corrupt soul: if ye be good, honest, virtuous, and religious matrons, let sobriety, modesty and chastity be your honour, and
God himself your love and desire."    Mulier recte olet, ubi nihil olet, then a woman
smells best, when she hath no perfume at all; no crown, chain, or jewel (Guivarra
adds) is such an ornament to a virgin, or virtuous woman, quam virgini pudor, as
chastity is: more credit in a wise man's eye and judgment they get by their plainness, and seem fairer than they that are set out with baubles, as a butcher's meat is
with pricks, puffed 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 24more 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 topsyturvy 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 offa proud, vain, fantastical, housewife. How much
better were it for our matrons to do as she did, to go civilly and decently, 25 Ionestce
mulieris instar quae ulitur auro pro eo quod est, ad ea tantum quibus opus est, to use
gold as it is gold, and for that use it serves, and when they need it, than to consume
it in riot, beggar their husbands, prostitute themselves, inveigle others, and perad18 Liv. lib. 4.4dec. 4.  19 Quid exultas in pulchritu- tes, sic facile et satis eritis ornatam: vestite vos serico
dine panni? Quid gloriaris in gemmis ut facilius in- probitatis, byssino sanctitatis, purpura pudicitiie; talivites ad libidinosum incendium? Mat. Bossus de im- ter pigmentatue deum hahebitis amatorem.  23 Suas
ioder. mulie. cultu.  20 Epist. l13. fulgent monilibus, habeant Romance lascivias; purpurissa, ac cerussa ora
moribus sordent, purpurata vestis, conscientia pannosa, perungant, fornenta libidinum, et corruptoe mentis incap. 3. 17.  21 De virginali habitu: dum ornari cul. dicia; vestrum ornamentumn deus sit, pudicitia, virtutis
tius, duni evagari virgines volunt, desinunt esse vir. studium. Bossus Plautus.  24Sollicitiores de capitis
gines. Clemens Alexardrinus, lib. de pulchr. animw, sui decore quam de salute, inter pectinem et speculum
ibid.   22 Lib. 2. de cultu mulierum, oculos depictos diem perdunt, conciniores esse malunt quam honestiverecundia, inferentes in aures sermonem dei, annec- ores, et rempub. minus turbari curant quain comamn
tentes crinibus jugum Christi, caput maritis subjicien- Seneca.  25 Lucian.




Mem. 2. Subs. 3.].rtificial IZllZrements.                          477
venture damn their own souls?    How much more would it be for their honour and
credit?  Thus doing, as Hierom said of Blesilla, 2  Furius did not so triumph over
the Gauls, Papyrius of the Samnites, Scipio of Numantia, as she did by her temperance;"' pulla semper veste, ec., they should insult and domineer over lust, folly,
vain-glory, all such inordinate, furious and unruly passions.
But I am over tedious, I confess, and whilst 1 stand gaping after fine clothes, there
is another great allurement, (in the world's eye at least) which had like to have
stolen out of sight, and that is money, veniunt d dote sagittce, money makes the
match; 27Movb6 apyvupov pStnovctv:'tis like sauce to their meat, cum carne condinzentum,
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 28 care not for honesty, bringing up, birth, beauty,
person, but for money.
29, Canes et equos (6 Cyrne) quamrimus
29Noi es et eqona pro(6 yrne) qu            "Our dogs and horses still from the best breed
Nobles, ve ro uxorem, maliue patris filiam  We carefilly seek, and well may they speed:
Ducere non curat vir bonus,                But for our wives, so they prove wealthy,
Modo ei magnam dotemr afierat."            Fair or foul, we care not what they be."
If she be rich, then she is fair, fine, absolute and perfect, then they burn like fire,
they love her dearly, like pig and pie, and are ready to hang themselves if they may
not have her.   Nothing so familiar in these days, as for a young man to marry an
old wife, as they say, for a piece of gold; asinum auro onustum; 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 Suetonius, 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,
s0," Bis puer effoeto quamvis balbutiat ore,
Prima legit rarre tam culta roseta puella,"
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 3' money, she will have him  before all other suitors, 32Dummodo sit dives
barbarus 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 monte aureo.      Sir Giles
Goosecap, Sir Amorous La-Fool, shall have her.     And as Philemasium in 33Aristzenetus told Emmusus, absque argento omnia vana, hang him        that hath no money,'; 7tis to no purpose to talk of marriage without means," 34 trouble me not with such
motions; let others do as they will, " I'll be sure to have one shall maintain me fine
and brave."   Most are of her mind, 3'De moribus ultima fiet questio, for his conditions, she shall inquire after them another time, or when all is done, the match made,
and everybody gone home.      3 Lucian's Lycia was a proper young maid, and had
many fine gentlemen to her suitors; Ethecles, a senators son, Melissus, a merchant,
&c.; but she forsook them all for one Passius, a base, hirsute, bald-pated knave;
but why was it?   " His father lately died and left him  sole heir of his goods and
lands."  This is not amongst your dust-worms alone, poor snakes that will prostitute their souls for money, but with this bait you may catch our most potent, puissant, and illustrious princes.  That proud upstart domineering Bishop of Ely, in the
time of Richard the First, viceroy in his absence, as 37Nubergensis relates it, to fortify himself, and maintain his greatness, propinquarum suarum    connubiis, plurimos
sibi potentes et nobiles devincire curavit, married his poor kinswomen (which came
forth of Normandy by droves) to the chiefest nobles of the land, and they were glad
to accept of such matches, fair or foul, for themselves, their sons, nephews, &c. Et
quis tam prceclaram afinitatem sub spe magnce promotionis non optaret? Who would
26 Non sic Furius de Gallis, non Papyrius de Samni- frustra utitur argumento.  25 Juvenalis.  S0 Tom.
tibus, Scipio de Numantia triumnphavit, ac illa se vin- 4. merit. dial. multos amatores rejecit, quia pater ejus
cendo mn hac parte.  27 Anacreon. 4. solrn intuemur nuper mortuus, ac doniinus ipse factus honorum oamaurum.         28 Asser tecum si vis vivere rmecun. lnium.  37 Lib. 3. cap. 14. quis nobilium eo tenipore,
2 Theognis.     S3 Chaloner, 1. 9. de Repub. Ang. sibi ant filio ant nepoti uxorein accipere cupiens, obla81 Uxorem ducat Danaen, &c..2 Ovid.  33 Epist. tam sibi aliquamn propinquarum ejus non acciperet ob14. formam spectant alii per gratias, ego pecunilar, &c. viis manibius? Quarurn turbam acciverat e Nornannia
ne mihi negotiuan facesse.  84 Qui caret argento, in Angliam ejus rei gratia.




478                           Love-Melancholy.                [Part. 3. Sec. 2
not have done as much for money and preferment? as mine author 3s adds. Vortiger, King of Britain, married Rowena the daughter of Hengist the Saxon prince, his
mortal enemy; but wherefore? she had Kent for her dowry. Iagello 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? 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 39 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, quosfcwda libido conjunxit, 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 Barbarus in his first book de re uxoria,
c. 5, lath 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; 40" but after a few days, the young man began to loath, could not so
much as endu e 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 Phadra, Minos with Pasiphaie, and Claudius with Messalina;
shame, sorrow, misery, melancholy, discontent.
SUBSECT. IV.-Importunity and Opportunity of Time, Place, Conference, Discourse, Singing, Dancing, Music,.A/morous Tales, Objects, Kissing, Familiarity,
Tokens, Presents, Bribes, Promises, Protestations, Tears, Eyc.
ALL these allurements hitherto are afar off, and at a distance; I will come nearer
to those other degrees of love, which are conference, kissing, dalliance, discourse,
singing, dancing, amorous tales, objects, presents, &c., which as so many Syrens
steal away the hearts of men and women. For, as Tacitus observes, 1. 21 41 i 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 hard, and sigh withal; if she accept this in
good part, and seem not to be much averse, then call her mistress, take her about
the neck and kiss her, &c."  But this cannot be done except they first get opportunity of living, or coming together, ingress, egress, and regress; letters and commendations may do much, outward gestures and actions: but when they come to live
near one another, in the same street, village, or together in a house, love is kindled
on a sudden. Many a serving-man by reason of this opportunity and importunity
inveigles his master's daughter, many a gallant loves a dowdy, many a gentleman
runs upon his wife's maids; many ladies dote upon their men, as the queen in
Ariosto did upon the dwarf, many matches are so made in haste, and they are compelled as it were by 42 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 43 comedy, and in whom they find many faults, by
8 Alexander Gaguinus Sarmat. Europ. descript. etiam machinam alteram ahibere: itaquemanustange,
39 Tom. 3. Annal.  40 Libido statim deferbuit, fasti-  digitos constringe, atque inter stringendum  suspira; si
dium ceepit, et quod in ea tantopere adamavit asperna- hare agentem requo se animo feret, neque facta nujustur, et ab regritudine liberatus in angoremr incidit. modi aspernabitur, tur vero dominam appella, ejusque
41 De puellbe voluntate pcriculum facere solis oculis non collum suaviare.  42 Hungry dogs will eat dirty
est satis, sed elficacius aliquid agere oportet, ibique puddings.  43 Shakspeare.




Mem. 2. Subs. 4.]             Jirtificial JAllurements.                       479
this living together in a house, conference, kissing, coiling, 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
44Clitiphon 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, as 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 opportunity to take her by the hand, and after a while to kiss, and handle her paps, &c.,
45 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," 46J"uda pedem, discincta sinum, spoliata lacertos; after the
Greek fashion in those times, —47nudos media plus parte lacertos, as Daphne was
when she fled from Phcebus (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 eyes, courting eyes, enchanting eyes; but she was still smiling on
him, and when they were risen, that she had got a little opportunity, 46 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 kiss the cup and drink to him, and smile, "L 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 49Aristaenetus, 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.
50 " Ille dies lethi primus, prinusque malorum
Causa fuit"
It was the sole cause of his farther acquaintance, and love that undid him. 510 nullis tutum credere blanditiis.
This opportunity of time and place, with their circumstances, are so forcible motives, that it is impossible almost for two young folks equal in years to live together,
and not be in love, especially in great houses, princes' courts, where they are idle in
summo gradu, fare well, live at ease, and cannot tell otherwise how to spend their
time.  52Illic Hippolitum pone, Priapus erit.   Achilles was sent by his mother
Thetis to the island of Scyros in the 2Egean sea (where Lycomedes then reigned) in
his nonage to be brought up; to avoid that hard 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 Heloise his lovely niece, and to that purpose sojourned in his house, and had
committed agnam tenellam famelico lupo, I use his own words, he soon got her good
will, plura erant oscula quam sententiae, and he read more of love than any other
lecture; such pretty feats can opportunity plea; primirm domo conjuncti, inde animis, 4c. But when as I say, nox, vinum, et adolescentia, youth, wine, and night,
shall concur, nox amoris et quietis conscia, tis a wonder they be not all plunged
over head and ears in love; for youth is benigna in amorem, et prona materies, a
very combustible matter, naptha itself, the fuel of love's fire, and most apt to kindle
it. If there be seven servants in an ordinary house, you shall have three couple in
some good liking at least, and amongst idle persons how should it be otherwise?
Living at 3 Rome, saith Aretine's Lucretia, in the flower of my fortunes, ricn, fair,
young, and so well brought up, my conversation, age, beauty, fortune, made all the
44 Tatius, lib. 1.  45 In mammarum attractu, dens, &c.  60 Vir. En. 4. " That was the first hour
non asperlanda inest jucunditas, et attrectatus, &c. of destruction, and the first beginning of my miseries."
46 Mantuam.  47 Ovid. 1. Met. 48Manus ad cubitum i6 Propertius.  s2 Ovid. amor. lib. 2. eleg. 2. " Place
nuda, corain astans, fortius intuita, tenuemr de pectore modesty itself in such a situation, desire will intrude."
spiritum ducens,digitum ineum pressit, et bibens pedem 63 toma vivens fore fortune, et opulentise mese, zetas,
pressit; muture compressiones corporum, labiorum corn forma, gratia conversationis, maxirne me fecerunt exmixtiones, pedum connexiones, &c. Et bibit eodem petibilem, &c.
oco, &c.  49 Epist. 4. Respexi, respexit et illa subri



480                                Love-AMelancholy.                    [Part. 3. Sec. 2.
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,
impostures, will not willingly be seen by day, but as 54 Castilio noteth, in the night,
Diem ut glis odit, teedarum lucem super omnia mavult, 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 65 in a mercer's shop, a very obfuscate and obscure
sight.  And good reason she hath for it: JNocte 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 56 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 57 Bohemus relate of
those old Lacedemonians, "4the 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 hotter
countries these are ordinary practices at this day; but in our northern parts, amongst
Germans, Danes, French, and Britons, the continent of Scandia and the rest, we
assume more liberty in such cases; we allow them, as Bohemus saith, to kiss coming and going, et modo 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 Itis not amiss, though 58 Chrysostom, Cyprian, Hierome, and some other of the
fathers speak bitterly against it: but that is the abuse which is commonly seen at
some drunken matches, dissolute meetings, or great unruly feasts.          "9" A young,
pittivanted, trim-bearded fellowv," 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, 60 one speaks by beck and signs, and that which he dares not say, signifies by passions; amongst so many and so great provocations of pleasure, lust
conquers the most hard and crabbed minds, and scarce can a man live honest amongst
feastings, and sports, or at such great meetings."    For as he goes on, 61" she walks
along and with the ruffling of her clothes, makes men look at her, her shoes creak,
her paps tied up, her waist pulled in to make her look small, she is straight 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, 6 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 of all sides?
63 " Qeuem tot, tam rosee petunt puell e,  j  "After whom so many rosy maids inquire,
Quem cultm cupiunt tirtrus, amorque         Whom dainty dames and loving wights desire,
Omnis undique et undecunque et usque,      In every place, still, and at all times sue,
Oninis ambit Amor, Venusque Hymenque."      Whomn gods and gentle goddesses do woo."
54 De Aulic. 1. 1. fol. 63.  55 Ut adnlterini mercato- illecebras etiam ferreas mentes libido domat. Difficile
rum panni.   66 Busbeq. epist.  57 Paranympha in inter epulas servatur pudicitia.  1 Clamore vestiurn
cubiculum adducta capillos ad cutim referebat; sponsus ad se juvenes vocat; capilli fasciolis comprimuntur
inde ad cam ingressus cingulum solvebat. nec prius crispati, cingulo pectus arctatur, capilli vel in frontem,
sponsam aspexit interdiu quain ex illa factus esset vel in aures defluunt: palliolum interdum cadit, ut
pater.  58 Serm. cont. concu b.  9 Lib. 2. epist. ad nudet humeros, et quasi videri noluerit, festinans celat,
filium, et virginem et matrem viduam epist. 10. dabit quod volens detexerit.  62 Serm. cont. concub. In
tibi barbatulus quispiam manum, sustentahit lassan, sancto et reverendo sacramentorumn tempore multas
et pressis digitis aut tentabitur ant tentabit, &c. occasiones, ut illis placeant qui eas vident, praebent.
60 Loquetur alius nutibus, et quicquid inettit (icere, 63 Pont. Baia. 1. 1.
significabit affectibus. Inter has tantas voluptatumn




Mem. 2. Subs. 4.]               Arthficial illurements.                             481
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. 64 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 65 elegancy of speech,
that they are able to overcome a saint, Profacie multis vox sua lenafuit. Tanta
gratia vocisfamam conciliabat, saith Petronius 66 in his fragment of pure impurities,
I mean his Satyricon, tanm dulcis sonus permulcebat aera, ut putares inter auras cantare Syrenum concordiam; she sang so sweetly that she charmed the air, and thou
wouldst have thought thou hadst heard a concert of Syrens. " O good God, when
Lais speaks, how sweet it is!" Philocolus exclaims in Aristenaetus, to hear a fair
young gentlewoman 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,
must needs be a great enticement.       Parthenis was so taken. 67Mi vox ista avidd
haurit ab aure animtam: 0    sister Harpedona (she laments) I am      undone, 68 s how
sweetly he sings, I'll speak a bold word, he is the properest man that ever I saw in
my life: O how sweetly he sings, I die for his sake, O that he would love me
again!"  If thou didst but hear her sing, saith 69 Lucian, "thou wouldst forget father
and mother, forsake all thy friends, and follow her."    Helena is highly commended
by 70 Theocritus the poet for her sweet voice and music; none could play so well as
she, and Daphnis in the same Edyllion,
" Quam tibi os dulce est, et vox amabilis 6 Daphni,  " How sweet a face hath Daphne, how lovely a voice!
Jucundius est audire te canentem, quam mel lingere!"  Honey itself is not so pleasant in my choice."
A sweet voice and music are powerful enticers. Those Samian singing wenches,
Aristonica, Onanthe and Agathocleia, regiis diadematibus insultarunt, insulted over
kings themselves, as 71 Plutarch contends.     Centum luminibus cinctum caput Argus
habebat, Argus had a hundred eyes, all so charmed by one silly pipe, that he lost his
head. Clitiphon complains in 72 Tatius of Leucippe's sweet tunes, "he heard her
play by chance upon the lute, and sing a pretty song to it in commendations of a
rose," out of old Anacreon belike;
" Rosa honor decusque florum,' Rose the fairest of all flowers,
Rosa flos odorque divum,                   Rose delight of higher powers,
Hominum rosa est voluptas,                 Rose the joy of mortal men,
Decus illa Gratiarum,                      Rose the pleasure of fine women,
Florente amoris hora,                      Rose the Graces' ornament,
Rosa suavium Diones, &c."                   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.
3 -    " Delectabatur enim
Animus simul forma dulcibusque verbis."
It was Cleopatra's sweet voice and pleasant speech which inveigled Antony, above
the rest of her enticements. Verba ligant hominem, ut taurorum cornuafunes, "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, 74 Omnibus una omnes surripuit Veneres. The wife of Bath in Chaucer confesseth all this out of her experience.
Some folk desire ts for riches,
Somefor shape, some forfairness,
Some for that she can sing or dance,
Some for gentleness, or for dalliance.
75Peter Aretine's Lucretia telleth as much and more of herself, " I counterfeited
64 Descr. Brit.  6 Res est blanda canor, discunt obliviscaris.  70 Edyll. 18. neque sane ulla sic Cythacantare puella profacie, &c. Ovid. 3. de art. amandi. ram pulsare novit.  71 Amatorio Dialogo.'aPuel6 Epist. 1. 1. Cum loquitur Lais, quanta, O dii boni, lam Cythara canentem vidimus. 73 Apollonius, Argo.
vocis ejus dulcedo 1  67 " The sweet sound of his naut.. 3. "The mind is delighted as much by eloquence
voice reanimates my soul through my covetous ears." as beauty."  74Catullus.  75 Parnodidascalo dial.
68 Aristenatus, lib. 2. epist. 5. Quam suave canit! ver- Ital. Latin. interp. Jasper. Barthio. Germn Fingebamn
bum audax dixi, omnium quosvidi formnosissimus, uti- honestatem plasquam virginis vestalis, intuebar oculis
nam amare me dignetur!  69 Imagines, si cantantem  uxoris,addebam gestus, &c.
audieris, ita demulcebere, ut parentum et patriae statim
61                                2Q




482                             Love-Melancholy.                 [Part. 3. Sec. 2.
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, Thrasonean Rhadomantes or Bombomachides, that have 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 76 Lucian's Leontiscus, of other men's travels, brave
adventures, and such common trivial news, ride, dance, sing old ballad tunes, and
wear their clothes in fashion, with a good grace; a fine sweet gentleman, a proper
man, who could not love him! She will have him though all her friends say no,
though she beg with him. Some again are incensed by reading amorous toys, Aradis
de Gaul, Palmerin de Oliva, the Knight of the Sun, &c., or hearing such tales of
7lovers, 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 7SAristides
Milesius (mentioned by Plutarch) and found by the Persians in Crassus' army
amongst the spoils, Aretine's dialogues, with ditties, love songs, &c., must needs set
them on fire, with such like pictures, as those of Aretine, or wanton objects of what
kind soever; "no stronger engine than to hear or read of love toys, fables and discourses (79 one saith), and many by this means are quite mad." At Abdera in Thrace
(Andromeda one of Euripides' tragedies 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," &c. that every man almost a good while
after spake pure iambics, and raved still on Perseus' speech, 4 0 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 flat
tragical part of Perseus, and in every man's mouth was " 0 Cupid," in every street,' O Cupid," in every house almost, "  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 "  Cupid, Prince of Gods and men," was ever in
their mouths. This belike made Aristotle, Polit. lib. 7. cap. 18. forbid young men
to see comedies, or to hear amorous tales.
80 s Hac igitur juvenes nequam facilesque puellae
Inspician t"" let not young folks meddle at all with such matters."  And this made the Romans,
as 81 Vitruvius relates, put Venus' temple in the suburbs, extra murum, ne 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 2 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, s3Xenophon thinks, as the
poison of a spider; a great allurement, a fire itself, procemium aut anticcenium, the
prologue of burning lust (as Apuleius adds), lust itself, 84 Venus quinti parte sui nectaris imbuit, a strong assault, that conquers captains, and those all commanding
forces, ("5Domasqueferro sed domaris osculo). "SAretine's Lucretia, 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 other76 Tom. 4. dial. merit.  77 Amatorius sermo yehe- nam cubiculo suo sic specula dicitur habuisse disposita,
mens vehementis cupiditatis incitatio est, Tatius 1. 1. ut quocunque respexisset imaginem coitus referrent.
78 De luxuria et deliciis compositi.  79 AEneas Syl- Suetonius vit. ejus.  63 Osculum ut phylangium
vius. Nulla machina validior quam lecto Iascivae his- inficit.  4 Hor. "Venus hath imbued with the
toria: saepe etiam hujusmodi fabulis ad furorem incen- quintessence of her nectar."  85 Heinsius. "You
duntur.     80 Martial. 1. 4.  81 Lib. 1. c. 7. may conquer with the sword, but you are conquered by
62 Eustathius, 1. 1. Picture parant animum ad Venerem, a kiss."  86 Applico me illi proximiuis et spisse de&c. Horatius ed res venereas intemperantior traditur; osculata sagum peto.




Mem. 2. Subs. 4.]                   rtificial Jllurements.                              483
wise effect, she made him so speedily and willingly condescend. And jtis a continual
assault, 8-    7 hoc non deficit incipitque semper, always fresh, and ready to 8 begin
as at first, basiumn nullofine terminatur, sed semper recens est, and hath a fiery touch
with it.
69 --. "Tenta mod5 tangere corpus,
Jam tua nellifluo membra calore fluent."
Especially when they shall be lasciviously given, as he feelingly said, 90et me prcessulim deosculata Fotis, Catenatis lacertis 9" Obtorto valgiter labello.
92" Valgiis suaviis,                            Anima tunc egra et saucia
Dum semiulco suavio                          Concurrit ad labia mihi."
Meam puellam suavior,
The soul and all is moved; 93 Jam pluribus osculis labra crepitabant, animarum quoque mixturamfacientes, inter mutuos complexus animas anhelantes,
94 " Haesimus calentes,
Et transfudimus hinc et hinc labellis
Errantes animas, valete curse."
" They breathe out their souls and spirits together with their kisses," saith 95 Baltha2ar 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, "Suaviolum dulci dulcius JImbrosia,
such as 97Ganymede gave Jupiter, 3Jectare suavius, sweeter than 98nectar, balsam,
honey, 99 Oscula merum amorem stillantia, love-dropping kisses; for
"The gilliflower, the rose is not so sweet,
As sugared kisses be when lovers meet;"
Yet they leave an irksome impression, like that of aloes or gall,
100 " Ut mi ex Ambrosia mutatum jam foret illud  |  "At first Ambrose itself was not sweeter,
Suaviolum tristi tristius helleboro."          At last black hellebore was not so bitter."
They are deceitful kisses,
1" Quid me mollibus implicas lacertis?           "Why dost within thine arms me lap,
Uuid fallacibus osculis inescas?" &c.           And with false kisses me entrap."
They. are destructive, and the more the worse: 2Et quce me perdunt, oscula mille
dabat, they are the bane of these miserable lovers.       There be honest kisses, I deny
not, osculum charitatis, friendly kisses, modest kisses, vestal-virgin kisses, officious
and ceremonial kisses, &c.       Osculi sensus, brachiorum    amplexus, kissing and embracing are proper gifts of Nature to a man; but these are too lascivious kisses,
3Implicuitque suos circum     mea colla lacertos, eyc. too continuate and too violent,
4Brachia non hederce, non vincunt oscula conchae; they cling like ivy, close as an
oyster, bill as doves, meretricious kisses, biting of lips, cum additamento: Tam
impresso ore (saith 5 Lucian) ut vix labia detrahant, inter deosculandum       mordicantes,
turn et os aperientes quoque et mammas attrectantes, csc. such kisses as she gave to
Gyton, innumera oscula dedit non repugnanti puero, cervicem invadens, innumerable
kisses, &c.   More than kisses, or too homely kisses: as those that 6he spake of,
J.ccepturus ab ipsa venere 7, suavia, 4-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 sin, or
that of 7 Hierome, Aldulter est quisquis in uxorem    suam ardentior est amator; or that
of Thomas Secund. quest. 154. artic. 4. contactus et osculum        sit mortale peccatum,
or that of Durand. Rational. lib. 1. cap. 10. abstinere debent conjuges a complexu,
toto tempore quo solennitas nuptiarum       interdicitur, what shall become of all such
immodest kisses and obscene actions, the forerunners of brutish lust, if not lust
87 Petronius catalect.  88 Catullus ad Lesbiam: cinnamumque et mel, &c. Secundus bas. 4.  99 Eusda mihi basia mille, deinde centum, &c.  s6 Petro. tathius lib. 4.  100 Catullus.  1 Buchanan.
nius. "Only attempt to touch her person, and imme- 2 Ovid. art. am. Eleg. 18.  3 Ovid. " She folded her
diately your members will be filled with a glow of deli- arms around my neck."  4 Cum capita liment socious warmth."       90 Apuleius, 1. J0. et Catalect. litis morsiunculis, et cum mammillarum pressiunculis.
91 Petronius.  02 Apuleius.   93 Petronius Prose- Lip. od. ant. lec. lib. 3.  5 Tom. 4. dial. meretr.
lios ad Circen.  94 Petronius.  95 Animus conjun. 6 Apuleius Miles. 6. Et unum blandientis linguae admulo
gitur, et spiritus etiam noster per osculum effluit; alter- sum longe mellitum: et post lib. 11. Arctius eam comnatim se in utriusque corpus infundentes commiscent; plexus caspi suaviari jamque pariter patentis oris inha.
animae potius quam corporis connectio.  96 Catullus. litu cinnameo et occursantis lingua illisu nectareo, &c.
w Lucian. Tom. 4.  98 Non dat basia, dat Nera nectar, 7 Lib. 1. advers. Jovin. cap. 30.  8 Oscula qui sump.
dat rores animse suaveolentes, dat nardum, thymumqu'e, sit, si non et cetera sumpsit, &c.




484                                Love-Melancholy.                      [Part. 3. Sec. 2
itself!  What shall become of them      that often abuse their own wives?      But wha
have I to do with this?
That which I aim at, is to show you the progress of this burning lust; to epitomize therefore all this which I have hitherto said, with a familiar example out of
that elegant Musweus, observe but with me those amorous proceedings of Leander
and Hero: they began first to look one on another with a lascivious look,
" Oblique intuens inde nutibus, —              " With becks and nods he first began
Nutibus mutuis inducens in errorem menteni puellae.  To try the wench's mind,
Et illa e contra nutibus mutuis juvenis        With becks and nods and smiles again
Leandri quod amorem non renuit, &c. Inde         An answer he did find.
Adibat in tenebris tacite quidem stringens     And in the dark he took her by the hand,
Roseos puelie. digitos, ex imo suspirabat      And wrung it hard, and sighed grievously,
Vehementer ---         Inde                    And kiss'd her too, and woo'd her as he might,
Virginis autem bene olens collum osculatus.  With pity me, sweetheart, or else I die,
Tale verbum ait amoris ictus stimulo,        And with such words and gestures as there past,
Preces audi et amoris miserere mei, &c.      He won his mistress' favour at the last."
Sic fatus recusantis persuasit mentenm puelle."
The same proceeding is elegantly described by Apollonius in his Argonautics, between Jason and Medea, by Eustathius in the ten books of the loves of Ismenius
and Ismene, Achilles Tatius between his Clitophon and Leucippe, Chaucer's neat
poem of Troilus and Cresseide; and in that notable tale in Petronius of a soldier
and a gentlewoman of Ephesus, that was so famous all over Asia for her chastity,
and that mourned for her husband: the soldier wooed her with such rhetoric as
lovers use to do, --    placitone etiam pugnabis amori? yc. at last, frangi pertinaciam passa est, he got her good will, not only to satisfy his lust, 9 but to hang her
dead husband's body on the cross (which he watched instead of the thief's that was
newly stolen away), whilst he wooed her in her cabin. These are tales, you will
say, but they have most significant morals, and do well express those ordinary proceedings of doting lovers.
Many such allurements there are, nods, jests, winks, smiles, wrestlings, tokens,
favours, symbols, letters, valentines, &c.    For which cause belike, Godfridus lib. 2.
de amor. would not have women learn to write.        Many such provocations are used
when they come in presence, 0 they will and will not,
M' y mistress with an apple woos me,
"Malo me Galatea petit lasciva puella,          And hastily to covert goes
Et fugit ad salices, et se cupit ante videri."  To hide herself, but would be seen
With all her heart before, God knows."
Hero so tripped away from Leander as one displeased,
u " Yet as she went full often look'd behind,
And many poor excuses did she find
To linger by the way,"
but if he chance to overtake her, she is most averse, nice and coy,
" Denegat et pugnat, sed vult super omnia vinci."  She seems not won, but won she is at length
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 kingdom.'2Aretine'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 mine own servant to bring in a present
Corpus placuit mariti sui tolli ex area, atque illi tamen astu tanto speciosior videbar, quod enim oculis
qure vocabat cruci adfigi.  10 Novi ingenium mulie. cupitum egre prwebetur, multo magis affectus humanos.:rum, nolunt ubi velis, ubi nolis cupiunt ultr6. Ter. incendit.  I3QUuo majoribus me donis propitiabat, eo
Eunuc. act. 4. sc. 7.  l Marlowe.  12 Pornodidas- pejoribus illum modis tractabam, ne basium impetracole dial.. Ital. Latin. donat. a Gasp. Barthio Germano. vit, &c.
Qiuanquam natura, et arte- eranm formosissima, isto




Mem, 2. Subs. 4.]             Jrtifcial Allurements.                        485
from a Spanish count, whilst he was in my company, as if he had been the countfs:
servant, which he did excellently well perform: 14 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.  5 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 "6 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 7 before his
face: but why was it? To make him (as she telleth her mother that chid her for
it) more jealous; to whet his love, to come with a greater appetite, and to know
that her favour was not so easy to be had. Many other tricks she used besides this
(as she there confesseth), for she would fall out with, and anger him of set purpose,
pick quarrels upon no occasion, because she would be reconciled to him     again.
imantium irce amoris redintegratio, as the old saying is, the falling out of lovers is the
renewing of love; and according to that of Aristenetus,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,'"L 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., bent speres licet, 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. L Hitherto (saith she) can 1 speak out of experience; Demophantus a rich fellow was a suitor of mine, I seemed to neglect him, and gave better
entertainment to Calliades the painter before his face, principio abiit, verbis me insectatus, at first he went away all in a chafe, cursing and swearing, but at last he
came submitting himself, vowing and protesting he loved me most dearly, I should
have all he had, and that he would kill himself for my sake. Therefore I advise
thee (dear sister Crisis) and all maids, not to use your suitors over kindly; insolentes
enim sunt hoc cim sentiunt,'twill make them proud and insolent; but now and then
reject them, estrange thyself, et si me audies semel atque iterum exclude, shut him
out of doors once or twice, let him dance attendance; follow my counsel, and by
this means 9 you shall make him mad, come off roundly, stand to any conditions,
and do whatsoever you will have him. These are the ordinary practices; yet in
the said Lucian, Melissa methinks had a trick beyond all this; for when her suitor
came coldly on, to stir him up, she writ one of his co-rival's names and her own in
a paper,.Melissa amat Hermotimum, Hermotimus Mellissam, causing it to be stuck
upon a post, for all gazers to behold, and lost it in the way where he used to walk;
which when the silly novice perceived, statim ut legit credidit, instantly apprehended
it was so, came raving to me, &c. 20 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: Camaena singled out Pamphilus to
dance, at Myson's wedding (some say), for there she saw him first; Faelicianus overtook Caelia by the highway side, offered his service, thence came further acquaintance, and thence came love. But who can repeat half their devices? What Aretine
experienced, what conceited Lucian, or wanton Aristenaetus? They will deny and
take, stiffly refuse, and yet earnestly seek the same, repel to make them come with
14 Comes de monte Turco Hispanus has de venatione quando amator, nec perjurat, non est habendus amator,
sua partes misit, jussitqiue peramanter orare, ut hoc &c. Totus hic ignis Zelotypia constat, &c. maxini
qualecunque donum suo nolrine accipias.  15 His amores inde nascuntur. Sed si persuasum illi fuerit te
artibus hominem ita excantabam, ut pro me ille ad solum habere, elanguescit illico amor suus.  19 Veniomnia parutas, &c.  16 Tom. 4. dial. merit. 17 Re- entem videbis ipsum deneio inflammatum et prorsus in.
licto illo, agre ipsi interim faciens, ct omniino difficilis. sanientem.  20 Et siC curm fere de illo desperassem,
Is Si quis enim nec Zelotypus irascitur, nec pugnat ali- post menses quatuor ad me rediit.
2 Q 




486                                Love-Melancholy.                     [Part. 3. Sec. 2.
more eagerness, fly from if you follow, but if averse, as a shadow they will follow
you again, fugientem sequitur, sequentemfugit; 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 as he saith,
21 " Non est forma satis, nec quEe vult bella videri,  "'Tis not enough though she be fair of hue,
Debet vulgari more placere suis.           For her to use this vulgar compliment:
Dicta, sales, lusus, sermones, gratia, risus,  But pretty toys and jests, and saws and smiles,
Vincunt natural candidioris opus."         As far beyond what beauty can attempt."
22For this cause belike Philostratus, in his images, makes diverse loves, 4 some
young, some of one age, some of another, some winged, some of one sex, some of
another, some with torches, some with golden apples, some with darts, gins, snares,
and other engines in their hands," as Propertius hath prettily painted them out,
lib. 2. et 29. and which some interpret, diverse enticements, or diverse affections
of lovers, which if not alone, yet jointly may batter and overcome the strongest
constitutions.
It is reported of Decius, and Valerianus, those two notorious persecutors of the
church, that when they could enforce a young Christian by no means (as 23Hierome
records) to sacrifice to their idols, by no torments or promises, they took another
course to tempt him: they put him into a fair garden, and set a young courtesan to
dally with him, 24 4 took him about the neck and kissed him, and that which is not
to be named," manibusque attrectare, Sfc., and all those enticements which might be
used, that whom torments could not, love might batter and beleaguer. But such
was his constancy, she could not overcome, and when this last engine would take
no place, they left him to his own ways. At 2 Berkley in Gloucestershire, there was
in times past a nunnery (saith Gualterus Mapes, an old historiographer, that lived
400 years since), " of which there was a noble and a fair lady abbess: Godwin, that
subtile Earl of Kent, travelling that way, (seeking not her but hers) leaves a nephew
of his, a proper young gallant (as if he had been sick) with her, till he came back
again, and gives the young man charge so long to counterfeit, till he had deflowered
the abbess, and as many besides of the nuns as he could, and leaves him withal
rings, jewels, girdles, and such toys to give them still, when they came to visit him.
The young man, willing to undergo 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: 26his lord made instantly to the court, tells the king how such a
nunnery was become a bawdy-house, procures a visitation, gets them to be turned
out, and begs the lands to his own use." This story I do therefore repeat, that you
may see of what force these enticements are, if they be opportunely used, and how
hard it is even for the most averse and sanctified souls to resist such allurements.
John Major in the life of John the monk, that lived in the days of Theodosius, commends the hermit to have been a man of singular continency, and of a most austere
life; but one night by chance the devil came to his cell in the habit of a young
market wench that had lost her way, and desired for God's sake some lodging with
him. 27 The old man let her in, and after some common conference of her mishap,
she began to inveigle him with lascivious talk and jests, to play with his beard, to
kiss him, and do worse, till at last she overcame him. As he went to address himself to that business, she vanished on a sudden, and the devils in the air laughed
him to scorn."   Whether this be a true story, or a tale, I will not much contend, it
serves to illustrate this which I have said.
Yet were 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 this
passion of burning lust, amongst which, dancing is none of the least; -and it is an
engine of such force, I may not omit it. Incitamentum libidinis, Petrarch calls it,
21 Petronius Catal.  22 Imagines deorum. fol. 327. simum, tanquam infirmum donec reverteretur, in.
varios anores facit, quos aliqui interpretantur multi- struit, &c.  26 Ille impiger regem adit, abatissain et
plices affectus et illecebras, alios puellos, puellas, alatos, suas prwgnantes edocet, exploratoribus missis probat,
alios poma aurea, alios sagittas, alios laqueos, &c. et iis ejectis, a domino suo maneriutn accepit. 27 Post
23Epist. lib. 3. vita Pauli Ereinitae.  24Meretrix sermones de casu suo suavitate sermones conciliat anispeciosa cepit delicatius stringere colla complexibus, et mum hominis, manumque inter colloquia et risus ad
corpore in libidinem concitato, &c.  25Camden in barbam protendit et palpare cuspit cervicein suam et
Gloucestershire, huic praefuit nobilis et formosa abba- osculari; quid multa? Captivum ducit militemn Christi.
tissa, Godwinus comes indole subtilis, non ipsam, sed Complexura evanescit, demones in aere monachu's
sua cupiens, reliquit nepotem suum forma elegantis- riserunt.




Mem. 2. Subs. 4.]               Jrtificial,Allurements.                            487
the spur of lust. "A     2scircle of which the devil himself is the centre. 29Many
women that use it, have come dishonest home, most indifferent, none better."
0Another terms it " the companion of all filthy delights and enticements, and'tis not
easily told what inconveniences come by it, what scurrile talk, obscene actions,"
and many times such monstrous gestures, such lascivious motions, such wanton
tunes, meretricious kisses, homely embracings.
3 —       " (ut Gaditana canoro
Incipiat prurire choro, plausuque probatme
Ad terrain tremula descendant dune puellee,
Irritamentum Veneris languentis)" —
that it will make the spectators mad. When that epitomizer of 32 Trogus had to the
full described and set out King Ptolemy's riot as a chief engine and instrument of
his overthrow, he adds, tympanum et tripudium, fiddling and dancing: " the king
was not a spectator only, but a principal actor himself." A thing nevertheless frequently used, and part of a gentlewoman's bringing up, to sing, dance, and play on
the lute, or some such instrument, before she 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, 3 Inccestos amores de tenero meditantur ungue;'tis a great allurement as it is often used, and many are undone by it. Thais, in
Lucian, inveigled Lamprias in a dance, Herodias so far pleased Herod, that she made
him swear to give her what she would ask, John Baptist's head in a platter. 34 Robert,
Duke of Normandy, riding by Falais, spied Arlette, a fair maid, as she danced
on a green, and was so much enamoured with the object, that 30 he must needs lie
with her that night.   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 36that Greek Aristenamtus, seeing
Panareta a fair young gentlewoman dancing by accident, was so far in love with her,
that for a long time after he could think of nothing 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?     O admirable, 0 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! 0 how she danced, how she
tripped, how she turned, with what a grace! happy is that man that shall enjoy her.
O most incomparable, 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 pleasant
interlude or dance of Dionysius and Ariadne.      37" First Ariadne dressed like a bride
came in and took her place; by and by Dionysius entered, dancing to the music.
The spectators did all admire the young man's carriage; and Ariadne herself was so
much affected with the sight, that she could scarce sit. After a while Dionysius
beholding Ariadne, and incensed with love, bowing to her knees, embraced her first,
and kissed her with a grace; she embraced him again, and kissed him with like
affection, &c., as the dance required; but they that stood by, and saw this, did much
applaud and commend them both for it. And when Dionysius rose up, he raised
her up with him, and many pretty gestures, embraces, kisses, and love compliments
passed between them: which when they saw fair Bacchus and beautiful Ariadne so
sweetly and so unfeignedly kissing each other, so really 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
28 Choraea circulus, cujus centrum diab.  29 Multe 26. Quis non miratus est saltantem? Quis non vidit
inde impudicae domum rediere, plures ambiguue, melior et amavit? veteretn et novam vidi Romarn, sed tibi
nulla.     30 Turpiurn deliciarum comes est externa similem non vidi Panareta; felix qui Panareta fruitur,
saltatio; neque certe facile dictu quae mala hinc visus &c.  s7 Principio Ariadne velut sponsa prodit, ac
hauriat, et que pariat, colloquia, monstrosos, incondi- sola recedit; prodiens illico Dionysius ad numeros can.
tos gestus, &e.  31 Juv. Sat. 11.  Perhaps you may tante tibia saltabat; admirati sunt oinnes saltantem
expect that a Gaditanian with a tuneful company may juveneni, ipsaque Ariadne, ut vix potuerit conquiescere;
begin to wanton, and girls approved with applause postea vero cum Dionysius eam aspexit, &c. Ut autemn
lower themselves to the ground in a lascivious manner, surrexit Dionysius, erexit simul Ariadnemn, licebatque
a provocative of languishing desire."  2 Justin. 1. spectare gestus osculantium, et inter se complecten10. Adduntur instrumenta luxurime, tympana et tripu- tium; qui autem spectahant, &c. Ad extrernum videndia; nee tam spectator rex, sed nequitiie nagister, &c. tes eos mutuis amplexibus implicatos et jamjain ad tha83 Hor. 1. 5. od. 6.  s4 Havarde vita ejus.  35 Of lainuma ituros; qui non duxerant uxores jurabant uxores
whom he begat William the Conqueror; by the same se ducturos; qui autem duxerant conscensis equis et
token she tore her smock down, saying, &c.  s6 Epist. incitatis, ut iisdrm fruerentur, donium festiinarunt.




488                             Love-Melancholy.                  [Part. 3. Sec. 2.willingly embracing, and now ready to go to the bride-chamber, they were so ravished
with it, that they that were unmarried, swore they would forthwith marry, and those
that were married called instantly for their horses, and galloped home to their
wives."  What greater motive can there be than this burning lust? what so violent
an oppugner? Not without good cause therefore so many general councils condemn
it, so many fathers abhor it, so many grave men speak against it; "Use not the
company of a woman," saith Syracides, 8. 4. " that is a singer, or a dancer; neither
hear, lest thou be taken in her craftiness."  In circo non tam cernitur quam discitur
libido. 38 Hoedus holds, lust in theatres is not seen, but learned. Gregory Nazianzen
that eloquent divine, (39 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: 40 " 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. Jtemo saltat sobrius, Tully
writes, he is not a sober man that danceth; 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 and Pagan dances, tis the abuse
that causeth such inconvenience, and I do not well therefore to condemn, speak
against, or " innocently to accuse the best and pleasantest thing (so 41Lucian calls
it) that belongs to mortal men." You misinterpret, I condemn it not; I hold it
notwithstanding an honest disport, a lawful recreation, if it be opportune, moderately
and soberly used: I am of Plutarch's mind, 42 that which respects pleasure alone,
honest recreation, or bodily exercise, ought not to be rejected and contemned:" I
subscribe to 43Lucian, i' 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 allow men and women to dance together, because 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.
44," Nihil prodest quod non lasdere posset idem;
Igne quid utilius?" —
I say of this as of all other honest recreations, they are like fire, good and bad, and
I see no such inconvenience, but that they may so dance, if it be done at due times,
and by fit persons-: and conclude with Wolfungus 45Hider, and most of our modern
divines: Si decorce, graves, verecundce, plena luce bonorum virorum et matronarum
honestarum, tempestive iant, probari possunt, et debent. " There is a time to mourn,
a time to dance," Eccles. iii. 4. Let them take their pleasures then, and as 46he 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, now tracing, now apart now altogether, now
a courtesy then a caper,5s &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, occidental, oriental,
they turn round, jump and trace,? and V about the sun with those thirty-three
Maculae or Bourbonian planet, circa Solem saltantes Cytharedum, saith Fromundus,
Four Medicean stars dance about Jupiter, two Austrian about Saturn, &c., and all
(belike) to the music of the spheres. Our greatest counsellors, and staid senators,
at some times dance, as David before the ark, 2 Sam. vi. 14. Miriam, 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 47Quintilianus, 4siEmilius Probus, 49Ccelius Rhodiginus, have proved at large, still use it in Greece, Rome,
38 Lib.4. de contemnnend. amoribus.  39 Ad Any- equo demulcens.  44 Ovid.  45 System. moralis
sium epist. 57.  40 Intempestivum enim est, et i philosophiae.  46 Apuleius. 10. Puelli, puelleque
nuptiis abhorrens, inter saltantes podagricum videre virenti florentes ntatula, forma conspicui, veste nitidi,
senem, et episcopum.  41 Rem omnium in mortalium incessu gratiosi, Gricanicam saltantes Pyrrhicam, dis.
vita optimam innocenter accusare.  42 Que hones- positis ordinationibus, decoros amlbitus inerrabant,
tam voluptatem respicit, ant corporis exercititum, con- nunc in orbem flexi, nunc in obliquam seriem connexi,
tevini non debet.  43 Elegantissina res est, qume et nune in quadrum cuneati, nunc inde separati, &c.
mentern acuit, corpus exerceat, et spectantes oblectet, 47 Lib. 1. cap. 11.  48 Vit. Epaminondae.  49 Lib. 5.
multos gestus decoros docens, oculos, aures, animun ex




Mem. 2 Subs. 4.],rtficial Allurements.                           489
and the most worthy senators, cantare, saltare.       Lucian, Macrobius, Libanus,
Plutarch, Julius, Pollux, Athenmeus, have written just tracts in commendation of it.
In this our age it is in much request in those countries, as in all civil commonwealths, as Alexander ab Alexandro, lib. 4. cap. 10. et lib. 2. cap. 25. hath proved
at large, 50amongst the barbabarians themselves none so precious, all the world
allows it.
51" Divitias contemno tuas, rex Crase, tuamque
Vendo Asiam, unguentis, fore, mero, choreis."
52Plato, in his Commonwealth, will have dancing-schools to be maintained, 4 that
young folks might meet, be acquainted, see one another, and be seen;" nay more,
he would have them dance naked; and scoffs at them that laugh at it. But Eusebius
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, 53" the very sight of naked
parts causeth enormous, exceeding concupiscenses, and stirs up both men and women to burning lust."   There is a mean in all things: this is my censure in brief;
dancing is a pleasant recreation of body and mind, if sober and modest (such as our
Christian dances are); if tempestively used, a furious motive to burning lust; if as
by Pagans heretofore, unchastely abused. But I proceed.
If these allurements do not take place, for 54 Simierus, that great master of dalliafnce, shall not behave himself better, the more effectually to move others, and
satisfy their lust, they will swear and lie, promise, protest, forge, counterfeit, brag,
bribe, flatter and dissemble of all sides.'Twas Lucretia's counsel in Aretine, Si vis
amica frui, promitte,finge, jura, perjura, jacta, simula, mentire; and they put it well
in practice, as Apollo to Daphne,
65-I,, milli Delphica tellus
6Et   met C       et Tenledos, patareaqu e s regia servit,  Delphos, Claros, and Tenedos serve me,
Jupiter est genitor"                         And Jupiter is known my sire to be."
56 The poorest swains will do as much, 57  ille pecus nivei sunt et mihi vallibus agni;
" I have a thousand sheep, good store of cattle, and they are all at her command,"
58 --- " Tibi nos, tibi nostra supellex,
Ruraque servierint"
"c 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 thou think he will ever care for thee, being a poor wench, 0 that may have
his choice of all the beauties 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 alone,
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 Jznonis gremium   devolavit, whom   Juno for pity covered in her 61 apron.
But he turned himself forthwith into his own shape, began to embrace and offer violence unto her, sed illa matris metu abnuebat, but she by no means would yield, donec
pollicitus connubium obtinuit, till he vowed and swore to marry her, and then she gave,
consent. This fact was done at Thornax hill, which ever after was called Cuckoo
hill, and in perpetual remembrance there was a temple erected to Telia Juno in the
same place. So powerful are fair promises, vows, oaths and protestations. It is an
50 Read P. Martyr Ocean Decad. Benzo, Lerius Hac- illecebris exquisitissimus. 55 Met. 1. Ovid.  56 Erasluit, &c.  5i Angerianus Erotopaedium.  62 10 Leg. mus egl. mille mei siculis errant in montibus agni.
Tu; yap rsOawTrjcS  o gres EVEKa, &c. hujus causa oportuit 57 Virg.  58 Lecheus.  69 Tom. 4. merit. dial.
disciplinam constitui, ut tam pueri quam puelloe choreas amare se jurat et lachrimatur dicitque uxorem me
celebrent, spectenturque ac spectent, &c. 53 Aspectus ducere velle, quum pater oculos claussisset. 60 Quum
enim nudorum corporum tam mares quam feminas irri- dotem alibi multo majoremn aspiciet, &c.  61 Or upper
tare solet ad enormes lascivie appetitus.  54Cam. garment. Quem Juno miserata veste contexit.
don Annal. anno 1578, fol. 276. Amatoriis facetiis et
62




490                               Love-Melancholy.                    [Part. 3. Sec. 2.
ordinary thing too in this case to belie their age, which widows usually do, that
mean to marry again, and bachelors too sometimes,
62, Cujus octavum trepidavit atas,
cernere lustrum;"
to say they are younger than they are. Carmides in the said Lucian loved Philematium, an old maid of forty-five years; 63 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. 64Fallere credentem res est operosa puellam,'tis soon done, no such great
mastery, Egregiam verb laudem, et spolia ampla, --          and nothing so frequent
as to belie their estates, to prefer their suits, and to advance themselves. Many men
to fetch over a young woman, widows, or whom they love, will not stick to crack,
forge and feign aly 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 gentlemen 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, 65 bribe, lie, cog, and foist how dearly they love,
how bravely they will maintain her, like any lady, countess, duchess, or queen;
they shall have gowns, tiers, jewels, coaches, and caroches, choice diet,
"The heads of parrots, tongues of nightingales,   Spirit ofroses and ofviolets,
The brains of peacocks, and of ostriches,              of unor     s
Their bath shall be the juice of gilliflowers,   The milk of uncorns, &c.
as old Vulpone courted Colia in the 66 comedy, when as they are no such men, not
worth a groat, but mere sharkers, to make a fortune, to get their desire, or else pretend love to spend their idle hours, to be more welcome, and for better entertainment. The conclusion is, they mean nothing less,
67 " Nil metuunt jurare, nihil promittere curant:  "Oaths, vows, promises, are much protested;
Sed simul accupidae mentis satiata libido est,  But when their mind and lust is satisfied,
Dicta nihil metu6re, nihil perjuria curant;"  Oaths, vows, promises, are quite neglected;"
though he solemnly swear by the genius of Caesar, by Venus' shrine, Hymen's deity,
by Jupiter, and all the other gods, give no credit to his words. For when lovers
swear, Venus laughs, Venus hcec perjuria ridet, 6 Jupiter himself smiles, and pardons
it withal, as grave 69 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. 70Plurimus auro cqnciliatur 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 epulk
(saith 71 Hodus) et crebrcefiant 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 himself, and surely will, to all,
of all sorts, messengers, -porters, carriers; no man must be unrewarded, or unrespected. I had a suitor (saith 72Aretine's Lucretia) 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 1 so handled him, that for all his fuming, I brought him   upon
his knees. If there had been an excellent bit in the market, any novelty, fish, fruit,
or fowl, muscadel, or malmsey, or a cup of neat wine in all the city, it was presented presently to me; though never so dear, hard to come by, yet I had it: the
poor fellow was so fond at last, that I think if I would I might have had one of his
eyes out of his head.   A third suitor was a merchant of Rome, and his manner ofi
wooing was with 73 exquisite music, costly banquets, poems, &c. I held him off till
62 Hor.   63 Dejeravit ilia secundum supra trigesi- de contemnendis amoribus.  72 Dial. Ital. argentum
mum ad proxiumrn Decembrem completurarn se esse. ut paleas projiciebat. Biliosum habui amatoretn qui
64 Ovid.  65 Nam donis vincitur omnis amor. Catul- supplex flexis genibus, &c. Nullus recens allatus terra
lus 1. el. 5.  66 Fox, act. 3. sc. 3.  rX Catullus. fructus, nullurn cupediarum genus tam carum erat, nul.
6i Perjuria ridet amantum Jupiter, et ventos irrita ferre lum vinum Creticum pretiosum, quin ad me ferret illico;
jubet Tibul. lib. 3. et 6.  69 In Philebo. pejeranti- credoalterum oculum pignoridaturus,&c. 73Postmusi.
bus, nis dii soli iguoscunt.  70 Catul.  71 Lib. 1. camn opiperas epulas, et tantis juramentis, donis, &c.




MIem. 2. Subs. 4.]             J.rtificial Allurements.                             491
at length he protested, promised, and swore pro virginitate regno me donaturum, I
should have all he had, house, goods, and lands, pro concubitu solo; 74 neither was
there ever any conjuror, I think, to charm his spirits that used such attention, 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: Judax ad omnia
foemina, quae vel amat, vel odit.
75For half so boldly there can non
Swear and lye as women can.
76 They will crack, counterfeit, and collogue as well as the best, with handkerchiefs,
and wrought nightcaps, purses, posies, and such toys: as he justly complained,
"Why dost thou send me violets, my dear?
77, Cur mittis violas? nempe ut violentius uret;  To make me burn more violent, t ear,
Quid violas violis me violenta tuis?" &c.   With violets too violent thou art,
To violate and wound my gentle heart."
When nothing else will serve, the last refuge is their tears.       Hcec sripsi (testor
amorem) mixta lachrymis et suspiriis,'twixt tears and sighs, I write this (I take love
to witness), saith 7Chelidonia to Philonius.      Lumina que modofulmina, jam flumina lachrymarum, those burning torches are now turned to floods of tears.         Aretine's Lucretia, when her sweetheart came to town, 79 wept in his bosom, " that he
might be persuaded those tears were shed for joy of his return."         Quartilla in Petronius, when nought would move, fell a weeping, and as Balthazar Castilio paints
them out, 80" To these crocodile's tears they will add sobs, fiery sighs, and sorrowful countenance, pale colour, leanness, and if you do but stir abroad, these fiends are
ready to meet you at every turn, with such a sluttish neglected habit, dejected look,
as if they were now ready to die for your sake; and how, saith he, shall a young
novice thus beset, escape?" But believe them not.
61 --- " animam ne crede puellis,
Namque est feeminea tutior unda fide."
Thou thinkest, peradventure, because of her vows, tears, smiles, and protestations,
she is solely thine, thou hast her heart, hand, and affection, when as indeed there is
no such matter, as the 82 Spanish bawd said, gaudet illa habere unum in lecto, alterum
in port&, tertium qui domi suspiret, she will have one sweetheart in bed, another in
the gate, a third sighing at home, a fourth, &c.     Every young man she sees and
likes hath as much interest, and shall as soon enjoy her as thyself.       On the other
side, which I have said, men are as false, let them swear, protest, and lie; 83Quod
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, and then her alone; like Milo's wife in Apuleius,
lib. 2. Si quem conspexerit speciose3 formce invenem, venustate ejus sumitur, et in eum
animum intorquet.'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 will run mad, hang themselves, stab
and kill, if they may not enjoy them.        Henceforth, therefore, ----      ulla viro
juranti foemina credat, let not maids believe them.       These tricks and counterfeit
passions are more familiar with women, 54finem hic dolorifaciet aut vitce dies, miserere amantis, quoth Phaedra to Hippolitus. Joessa, in 5 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,
74Nunquam aliquis umbrarum conjurator tanta at. illasjamjam   moribundas putes.  8 Petronius.
tentione, tamque potentibus verbis usus est, quam ille "Trust not your heart to women, for the wave is less
exquisitis mihi dictis, &c.  5 Chaucer.  76 Ah treacherous than their fidelity."  82 Cclestina, act 7.
crudele genas nec tutum fcemina nomen! Tibul. i. 3. Barthio interpret omnibus arridet, et a singulis amari
eleg. 4.  77 Jovianus Pon.' 78 Aristtenetus, lib. 2. se solam dicit.  ss Ovid. " They have made the same
epist. 13.  79 Suaviter fleham, it persuasum habeat promises to a thousand girls that they make to you."
lachrymas prme gaudio illius reditus mihi emanare. 84 eneca Hippol.  85 Tom. 4. dial. merit. tU vera
6o Lib. 3. his accedunt, vultus subtristis, color pallidus, aliquando orerore afficieris ubi audieris me a meipsa
gemebunda vox, ignita suspiria, lachrymne prope in- laqueo tui causa suffocatam aut in puteum praicipitanumerabiles. Iset se statim umbrae offerunt tanto tan.
Bquaiore et in omni fere diverticulo tanta macie, at




492                                Love-Melancholy.                     [Part. 3. Sec. 2.
tears, which they have at command; for they can so weep, that one would think
their very hearts were dissolved within them, and would come out in tears; their
eyes are like rocks, which still drop water, diarice lachrymce et sudoris in modumn
turgeri promptce, saith s6 Aristaenetus, they wipe away their tears like sweat, weep
with one eye, laugh with the other; or as children 87 weep and cry, they can both
together.
88 ", Neve puellarum lachrymis moveare memento,  "Care not for women's tears, I counsel thee,
Ut flerent oculos erudi6re suos."            They teach their eyes as much to weep as see."
And as much pity is to be taken of a woman weeping, as of a goose going barefoot.
When Venus lost her son Cupid, she sent a crier about, to bid every one that met
him take heed.
89, Si flentem aspicias, ne mnox fallare, caveto;  " Take heed of Cupid's tears, if cautelous,
Sin arridebit, magis effuge; et oscila si fors  And of his smiles and kisses I thee tell,
Ferre volet, figito; stint oscula noxia, in ipsis  If that he offer't, for they be noxious,
Suntque venena labris," &c.                   And very poison in his lips doth dwell."
90A thousand years, as Castilio conceives, "will scarce serve to reckon up those
allurements and guiles, that men and women use to deceive one another with."
SUBSECT. V.-Bawds, Philters, Causes.
WT`HEN all other engines fail, that they can proceed no farther of themselves, their
last refuge is to fly to bawds, panders, magical philters, and receipts; rather than
fail, to the devil himself.  Flectere si nequeunt superos,.lcheronta movebunt.     And
by those indirect means many a man is overcome, and precipitated 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, 9' omnes hic aut captantur, aut captant,
either inveigle or be inveigled, we may say of most of our cities, there be so many
professed, cunning bawds in them. Besides, bawdry is become an art, or a liberal
science, as Lucian calls it; and there be such tricks and subtleties, so many nurses,
old women, panders, letter carriers, beggars, physicians, friars, confessors, employed
about it, that nullus tradere slilus suficiat, one saith,
92. --  " trecentis versibus
Suas impuritias traloqui nemo potest."
Such occult, notes, stenography, polygraphy, JYuntius animatus, or magnetical telling
of their minds, which "3 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 Argo's vigilancy can keep them safe.'Tis the last and common refuge to use
an assistant, such as that Catanean Philippa was to Joan Queen of Naples, a 94 bawd's
help, an old woman in the business, as 19Myrrha 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 sine ferre tibi -     et in hdc mea (pone timorem) Sedulitas erit
apta tibi, fear it not, if it be possible to be done, I will effect it: non est mulieri
mulier insuperabilis, 9 Caelestina 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 97Austin observes, in a nunnery a maid alone, "if she cannot have
egress, before her window 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, 8 I spied an old woman in
a corner selling of cabbages and roots (as our hucksters do plums, apples, and such
like fiuits); mother (quoth he) can you tell where I can dwell? she, being well
pleased with my foolish urbanity, replied, and why, sir, should I not tell?  With that
86 Epist.'20. 1. 2.  87 Matrone flent duobus oculis, met.  96 Parabosc. Barthii.  97 De vit. Erem. c. 3.
moniales quatuor, virgines uno, meretrices nullo. ad sororem vix aliquam reclusarum hujus temporis so.
88 Ovid.     b9 Imagines deorum, fol. 332. e Moschi lam invenies, ante cujus fenestram non anus garrula,
amore fugitivo,quem Politianus Latinumfecit. 50Lib. vel nugigerula mulier sedet, que ear fabulis occu3. mille vix anni sufficerent ad omnes illas machina- pet, rumoribus pascat, hujus vel illius monachi, &c.
tiones, dolosque commemorandos, quos viri et mulieres s8 Agreste olus antis vendebat, et rogo inquam, mater,
ut se invicemr oircumveniant, excogitare solent. 91 Pe- nunquid scis ubi ego habitem? delectata ilia urbanitate
tronius.    92 Plautus Tritelnius. "Three hundred tarn stulta, et quid nesciam inquit? consurrexitque et
verses would not comprise their indecencies."  93De cepit me precedere; divinam ego putaham, &c. nudas
Magnet. Philos. lib. 4. cap. 10.  94 Catul. eleg. 5. lib. 1. video meretrices et in lupanar me adductum, sero exe.
Venit in exitium callida lena mreum.  95 Ovid. 10. cratus aniculae insidias.




Mem. 2. Subs. 5.]             JArtiicial Allurements.                           493
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,
99 " Morem hune meretrices habent,           Rogant cujatis sit, quod ei nomen siet,
Ad portum mittunt servulos, ancillulas,   Post ille 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 waylay novices, and silly travellers.
And when they have them     once within their clutches, as iEgidius Maserius in his
comment upon Valerius Flaccus describes them,'~0    with promises 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.
How many Proserpinas, with those catchpoles, doth Pluto take? These are the
sleepy rods with which their souls touched descend to hell; this the glue or lime
with which the wings of the mind once taken cannot fly away; 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 well known.
The most sly, dangerous, and cunning bawds, are your knavish physicians, empyrics,
mass-priests, monks, tjesuits, 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 step in themselves.
No monastery so close, house so private, or prison so well kept, but these 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,
2 " Non audet Stygius Pluto tentare quod audet  " That Stygian Pluto dares not tempt or do,
Effrenis monachus, plenaque fraudis 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.
9 That whereas was wont to walk and Elf,
There now walks the Limiter himself,
In every bush and under every tree,
There needs no other Incubus but he.
4 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 5observes,
"' wenches could not sleep in their beds for necromantic friars: and the good abbess
in Boccaccio may in some sort witness, that rising betimes, mistook and put on the
friar's breeches instead of her veil or hat. You have heard the story, I presume, of
6 Paulina, a chaste matron in _Egesippus, whom one of Isis's 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, scholars, gallants, and women themselves. Proteuslike, in all forms and disguises, that go abroad in the night, to inescate and beguile
99 Plautus Menech. "These harlots send little maid- anime ad Orcum descendunt; hoc glutenquo compactoe
ens down to the quays to ascertain the name and na- mentium ale evolare nequeunt, dcemonis ancillk, qua:
tion of every ship that arrives, after which they them- sollicitant, &c.  1 See the practices of the Jesuits,
selves hasten to address the new-comners."  100 Pro- Anglice, edit. 1630.  a2 en. Sylv.  3 Chaucer,
missis everlerant, molliunt dulciloquiis, et opportunum in the wife of Bath's tale.  4 1. Stephanus Apol.
tempus aucupantes laqueos ingerunt quos vix Lucretia Herod. lib. 1. cap. 21.  Bale. Puelle in lectis
vitare; escam parant quam vel satur Hippolitus sume- dormire non poterant.  c Idem Jospllus, lib. 18.
ret, &c. Hae sane sunt virga- soporifiraw quibus contact cap. 4.
2R




494                             Love-Melancholy.                  [Part. 3. Sec. 2.
young women, or to have their pleasure of other men's wives; and, if we may
believe 7 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; s8t 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 himself. 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,
9" One accent rom thy lips the blood more warms,
Than all their philters, exorcisms, and charms."
With this alone Lucretia brags in'OAretine, she could do more than all philosophers,
astrologers, alchymists, necromancers, witches, and the rest of the crew. As for
herbs and philters, I could never skill of them, "The sole 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 like an idol." In our times it is a common
thing, saith Erastus, in his book de Larmiis, 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. — 12 hic Thessala vendit Philtra.  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 Iilarian.  Such instances I find
in John Nider, Formicar. lib. 5. cap. 5. Plutarch records of/Lucullus that he died
of a philter; and that Cleopatra used philters to inveigle Antony, amongst other
allurements. Eusebius reports as much of Lucretia the poet. Panormitan. lib. 4. de
gest. Jllphonsi, 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 3 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 his 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; it was revealed to him, in fine, "'that the cause of the emperor's mad
love lay under the dead woman's tongue.5" The bishop went hastily to the carcass,
and took a small ring thence; upon the removal the emperor abhorred the corpse,
and, instead 14 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 hbur the emperor neglected all his other houses, dwelt at 5Ache, built a fair house in the midst
of the marsh, to his infinite expense, and a 16 temple by it, where after he was buried,
and in which city all his posterity ever since use to be crowned. Marcus the heretic
Lib eredit. Augusta Vindelicorum, An. J608. s Qua- velint; odia inter conjuges serendi, tempestates excirum animas lucrari debent Deo, sacrificant diabolo. tandi, morbos infligendi, &c.  2 Juvenalis Sat.
9 M. Drayton, Her. epist.  10 Pornodidascalo dial. 13 Idem refert Hen. Kormannus de mir. mort. lib. 1. cap.
Ital. Latin. fact. a Gasp. Barthio. Plus possum quam 14. Perdite amavit mulierculam quandam, illius am.
omnes philosophi, astrologi, necromantici, &c. sola plexibus acquiescens,summa cum indignatione suorum
saliva inungens, 1. amplexu et basiis tanm furiose et dolore.  14 Et inde totus in Episcopum furere,
furere, tam bestialiter obstupesieri coegi, ut instar ilium colere.  15 Aquisgranum, vulgo Aixe..l6Imidoli me adorarint.  11Sagse omnes sibi arrogant menso sumptu templum et ades, &c.
notitiam, et facultatem in amorem alliciendi quos




Mem. 2. Subs. 5.]                Jrtificial tllurements.                            495
is accused by Ireneus, to have inveigled a young maid by this means; and some
writers speak hardly of the Lady Katharine Cobham, that by the same art she circumvented Humphrey Duke of Gloucester to be her husband.           Sycinius ZEmilianus
summoned 7 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. cap. 48. occult. philos. attributes much in this kind to philters, amulets, images:
and Salmutz corn. in Pancirol. Tit. 10. de Horol.      Leo Afer, lib. 3, saith,'tis an
ordinary practice at Fez in Africa, Prcestigiatores ibi plures, qui cogunt amores et
concubitus: as skilful all out as that hyperborean magician, of whom Cleodemus, in
18 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, lib. 3. de Lamiis. cap. 37.) not by charms, incantations, philters, but the
devil himself; lib. 5. cap. 2. he contends as much; so doth Freitagius, noc. med. cap.
74. Andreas Cisalpinus, cap. 5; and so much Sigismundus Schereczius, cap. 9. de
hirco nocturno, proves at large.   19 s Unchaste women by the help of these witches,
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
sweethearts, many miles in a night."     Others are of opinion that these feats, which
most suppose to be done by charms and philters, are merely effected by natural
causes, as ~by man's blood chemically prepared, which much avails, saith Ernestus
Burgranius, in Lucernd vitce et mortis Indice, ad amorem conciliandum et odium, (so
huntsmen make their dogs love them, and farmers their pullen,)'tis an excellent
philter, as he holds, sed vulgo prodere grande nefass but not fit to be made common:
and so be Mala insana, mandrake roots, nfandrake 20apples, precious stones, dead
men's clothes, candles, mala Bacchica, panis porcinus, Hyppomanes, a certain hair
in a 2 wolf's tail, &c., of which Rhasis, Dioscorides, Porta, Wecker, Rubeus, Mizaldus, Albertus, treat: a swallow's heart, dust of a dove's heart, multuzm       valent
linguce viperarum, cerebella asinorum, tela equina, palliola quibus infantes obvoluti
nascuntur, funis strangulati hominis, lapis de nido Jlquilae,   c.  See more in Sckenkius observat. medicinal, lib. 4. &c., which are as forcible and of as much virtue as
that fountain Salmacis ii 22Vitruvius, Ovid, Strabo, that made all such mad for love
that drank of it, or that hot bath at 23 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,
24" Unde hic fervor aquis terra erumpentibus uda?  Inquit, et hac pharetra sint monumenta mea.
Tela olim hie ludens ignea tinxit amor;    Ex illo fervet, rarusque hie mergitur hospes,
Et gaudens stridore novo, fervete perennes    Cui non titillet pectora blandus 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 and 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. qucest. 7.  Delrio tom. 2. que t. 3. lib. 3.
Wierus, Pomponatis, cap. 8. de incantat. Ficinus, lib. 13. Theol. Plat.       Calcagninus, &c..
17 Apolog. quod Pudentillam viduam ditem et provec- grano.  24 Baltheus Veneris, in quo suavitas, et
tioris retatis fwminam cantaminibus in amorem sui dulcia colloquia, benevolentiwe, et blanditime, suasiones,
pellexisset.  18 Philopseude, tom. 3.  1 Impudicne fraudes et veneficia includebantur. "Whence that
mulieres opera veneficarum, diaboli coquarum, ama. heat to waters bubbling from the cold moist earth?
tores suos ad se nuctu ducunt et reducunt, ministerio Cupid, once upon a time, playfully dipped herein his
hirci in atre volantis: multos novi qui hoc fassi sunt, arrows of steel, and delighted with the hissing sound,
&c.  0o Mandrake apples, Lemnius lib. herb. bib. c.3. he said, boil on for ever, and retain the memory of my
21 Of which read Plin. lib. 8. cap. 22. et lib. 13. c. 25. et quiver; From that time it is a thermal spring, in which
Quintilianum, lib. 7.  22 Lib. 11. c. 8. Venere implicat few venture to bathe, but whosoever does, his heart is
eos, qui ex eo bibunt. Idem Ov. Met. 4. Strabo. Geog. instantly touched with love."
1. 14.  3 Lod. Guicciardine's descript. Ger. in Aquis.




496                                 Love-Melancholy.                      [Part. 3. Sec. 2.
MEMB. III.
SUB SECT. 1.-Symptoms or signs of Love Melancholy, in Body, Mind, good, bad, cc.
SYMPTODIS are either of body or mind; of body, paleness, leanness, dryness, &c.
25Pallidus omnis amans, color hic est aptus amnanti, as the poet describes lovers:
fecit amor maciem, love causeth leanness. 26Avicenna de Ilishi, c. 33. " makes hollow eyes, dryness, symptoms of this disease, to go smiling to themselves, or acting
as if they saw or heard some delectable object."       Valleriola, lib. 3. observat. cap. 7.
Laurentius, cap. 10.    iElianus Montaltus de Her. amore. Langius, epist. 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," hollow-eyed, their eyes are hidden in their heads,              27 Tenerque
nitidi corposis cecidit decor, they pine away, and look ill with waking, cares, sighs.
" Et qui tenebant signa Phehebe facis
Oculi, nihil gentile nec patrium micant."
"And eyes that once rivalled the locks of Phcebus, lose the patrial and paternal
lustre."   With groans, griefs, sadness, dulness,
28. —-     Nulla jam Cereris subi
Cura ant salutis" —---
want of appetite, &c.     A reason of all this, 29 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 this month of May, for
want of rain."    The green sickness therefore often happeneth toyoung 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 ab
igne liquor, doth Cupid's fire provoke tears from a true lover's eyes,
30 " The mighty Mars did oft for Venus shriek,  81 --   ignis distillat in undas,
Privily moistening his horrid cheek           Testis erit largus qui rigat ora liquor,"
With womanish tears, —with many such like passions.        When Chariclia was enamoured of Theagines, as
3 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, 33pallor deformis, marcentes oculi, f'c., she had ugly
paleness, hollow eyes, restless thoughts, short wind, &c. Eurialus, in an epistle
sent to Lucretia, his mistress, complains amongst other grievances, tu mihi et somni
et cibi usum abstulisti, thou hast taken my stomach and my sleep from         me.    So he
describes it aright:
34 His sleep, his meat, his drink, in him bereft,
That lean he waxeth, and dry as a shaft,
His eyes hollow and grisly to behold,
His hew pale and ashen to unfold,
J.nd solitary he was ever alone,
dnd 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, ut animus mihi male affectus est,
No sooner seen I had, but mad I was,
Miser: mi hi forma tabescebat, neque atnplius pompam  No sooner seen  had but mad I was
Ullumcisrabaw m fraut tuaedo doa umrieram           My beauty fail'd, and I no more did care
Uovim.ecunmbearn  aut q dmorn cnrndeat,           For any pomp, I knew not where I was,'1%,11ovi, sed me ardens quidarn morbus consurnebat,  But sick I was, and evil I did fare;
Decubui in lecto dies decem, et noctes decen,       But sick I was, and evil I did fare;
Defiuebant capite capiti, ipsaque sola reliqua
De~uebant cnpi  capilli, ipsaque sua reliqaa  I lay upon my bed ten days and nights,
D    bssa et cutis"                                A skeleton I was in all men's sights."
All these passions are well expressed by 5 that heroical poet in the person of Dido:
"At non infelix animi Phmnissa, nec unquam      "Unhappy Dido could not sleep at all,
Solvitur in sornnos, oculisque ac pectore anmores  But lies awake, and takes no rest:
Accipit; ingeminant cura, rursusque resurgens   And up she gets again, whilst care and grief,
Ssevit amor," &c.-                                And raging love torment her breast."
25 Ovid. Facit hunc amor ipse colorem. Met. 4. bra debilia, et penuria alibilis succi marcescunt, squa26 Signa ejus profinditas oculorum, privatio lachryma- lentque ut herbe in horto meo hoc mense Maio Zerisca,
rum, suspiria, s;epe rident sibi, ac si quod delectabile ob imbrium defectum.  30 Faerie Queene, 1. 3. cant. 11.
viderent, aut audirent.  27 Seneca I-ip.  28 Seneca 31 Amator Embtlem. 3.  2 Lib. 4. Animo errat, et
Hip.     29 De moris cerebri de erot. amore. Ob spiri- quidvis obvium loquitur, vigilias absque causa sustinet,
tuum distractionern hepar officio suo non fungitur, nec et succum corporis subito amisit.  3 Apnleius.
vertit alimentuam in sanguinem, ut debeat. Ergo men. 34 Chaucer, in the Knight's Tale.  35Virg. AEn.4.




Mem. 3. Subs. 1.]               Symptoms of Love.                                497
Accius Sanazarius Egloga 2. de Galatea, in the same manner feigns his Lychoris
tormenting herself for want of sleep, sighing, sobbing, and lamenting; and Eustathius in his Ismenias much troubled, and 37 4 panting at heart, at the sight of his mistress," he could not sleep, his bed was thorns. 3sAll make leanness, want of appetite, want of sleep ordinary symptoms, and by that means they are brought often so
low, so much altered and changed, that as 39 he jested in the comedy, " one scarce
know them to be the same men."
"Attenuant juvenum vigilatae corpora noctes,
Curaque et imeneso 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,40 quoque magis tegitur, tectus magis
cestuat ignis.'Twas Antiphanes the comedian's observation of old, Love and drunkenness cannot be concealed, Celare alia possis, hcec prceter duo, vini potum, yc. words,
looks, gestures, all will betray them; but two of the most notable signs are observed
by the pulse and countenance.    When Antibchus, the son of Seleucus, was sick for
Stratonice, his mother-in-law  and would not confess his grief, or the cause of his
disease, Erasistratus, the physician, found him by his pulse and countenance to be in
love with her, 411 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 Callices, the son
of Polycles, discovered by Panacceas the physician, as you may read the story at
large in 42Aristenatus. By the same signs Galen brags that he found out Justa,
Boethius the consuls wife, to dote on Pylades the player, because at his name still
she both altered pulse and countenance, as 43 Polyarchus did at the name of Argenis.
Franciscus Valesius, 1. 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.   44 Their pulse, he
saith, is ordinate and swift, if she go by whom he loves," Langius, epist. 24. lib. 1.
med. epist.  Neviscanus, lib. 4. numer. 66. syl. nuptialis, Valescus de Taranta, Guianerius, Tract. 15.  Valeriola sets down this for a symptom, 45"; Difference of pulse,
neglect of business, want of sleep, often sighs, blushings, when there is any speech
of their mistress, are manifest signs." But amongst the rest, Josephus Struthis, 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.    46" 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,
47 i Love makes an unequal pulse," &c., he gives instance of a gentlewoman, 4 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, 49" her pulse began to vary and to beat swifter, and so by often feeling her
pulse, he perceived what the matter was."     Apollonius.Irgonaut. 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.
60 -— " totus Parmeno
Tremo, horreoque postquam aspexi hanc,"
Phaedria trembled at the sight of Thais, others sweat, blow short, Crura tremunt ac
poplites, —are troubled with palpitation of heart upon the like occasion, cor proximum ori, saith 5'Aristenaetus, their heart is at their mouth, leaps, these burn and
freeze, (for love is fire, ice, hot, cold, itch, fever, frenzy, pleurisy, what not) they
36 Dum vaga passim sidera fulgent, numerat longas et inordinatus, si mulier quam amat fort6 transeat.
tetricus horas, et sollicito nixus cubito suspirando vis- 5 Signa sunt cessatio ab oimni opere inslieto, privatio
cera rumpit.     7 Saliebat crebro tepidum cor ad somni, suspiria crebra,ruborcum sit sermo de re amata,
aspectum Ismenes.   38 Gordonius c. 20. amittunt et commotio pulsus.  46 Si noscere vis an honines
sepe cibum, potum, et merceratur inde totiim corpus. suspecti tales sint, tangito eorur arterias.  47 Amor
39 Ter. Eunuch. Dii boni, quid hoc est, adeone homines facit inaequales, inordinatos.  48 In nobilis cujus.
mutari ex amore, ut non cognoscas eundein esse! dam uxore quum subolfacerem adulteri amore fuisse
40 Ovid. Met. 4. "The more it is concealed the more it correptam et quam maritus, &c.  49 Cepit illico
struggles to break through its concealment."  40 Ad pulsus variari et ferri celerius et sic inveni.  o0 Euejus nomen rubebat, et ad aspectum pulsus variebatur. nuch. act. 2. seen. 2.  61 Epist. 7. lib. 2. Tener sudor
Plutar.    42 Epist. 13.  43 Barck. lib. 1. Oculi et creber aihelitus, palpitatio cordis, &c.
medico tremore errabant.  44 Pulsus eorum velox
63                              2R 2




498                               Love-Melancholy.                    [Part. 3. Sec. 2.
look pale, red, and commonly blush at their first congress; and sometimes through
violent agitation of spirits bleed at nose, or when she is talked of; which very sign
52 Eustathius makes an argument of Ismene's affection, that when she met her sweetheart by chance, she changed her countenance to a maiden-blush.'Tis a common
thing amongst lovers, as 53Arnulphus, that merry-conceited bishop, hath well expressed in a facetious epigram of his,
"Alterno facies sibi dat responsa rubore,' Their faces answer, and by blushing say,
Et tener affectum prodit utrique pudor," &c.  How both affected are, they do betray."
But the best conjectures are taken from    such symptoms as appear when they are
both present; all their speeches, amorous glances, actions, lascivious gestures will
betray them; they cannot contain themselves, but that they will be still kissing.
5 Stratocles, the physician, upon his wedding-day, when he was at dinner, JVihil
prius sorbillavit, quam tria basia puelice 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, 55Hoc non deficit incipitque
semper, tis never at an end, 56 another kiss, and then another, another, and another,
&c.-huc ades 0 Thelayra-Come kiss me Corinna?
57 "Centum basia centies,                      s8     " first give a hundred,
Cerntum basia millies,                        Then a thousand, then another
Mille basia millies,                          Hundred, then unto the other
Et tot millia millies,                        Add a thousand, and so more," &c.
Quot guttee Siculo mari,
QAlot sunt sidera ccelo,
Istis purpureis genis,
Istis turgidulis lahris,
Ocelisque loquaculis,
Figam continuo impetu; 
O formnosa Neera. (As Catullus to Lesbia.)
Da mihi hasia mille, deindi centum,
Dein mille altera, da secunda centum,
Dein usque altera millia, deinde centum."
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 culling, as so many doves, Columbatinmque labra conserentes labiis, and that with alacrity and courage,
59 " Affligunt avide corpus, junguntque salivas
Oris, et inspirant prensaites dentibus ora."
60 Tam impresso ore ut vix inde labra detrahant, cervice reclinata, " as Lamprias in
Lucian kissed Thais, Philippus her 61 Aristaenetus," amore lymphato tam uriose adhcesit, ut vix labra solvere esset, totumque os mihi contrivit; 62 Aretine's Lucretia, by
a suitor of hers was so saluted, and Itis their ordinary fashion.
-  " dentes illudunt smpe labellis,
Atque premunt arcte 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 into their bosoms, and that
libenter, et cum delectatione, as 63 Philostratus confesseth to his mistress; and Lamprias in Lucian, Jlammillas premens, per sinum clam dextrai, cc., feeling their paps,
and that scarce honestly sometimes: as the old man in the64 Comedy well observed of his son, Jwon ego te videbam manum huic puellce in sinum insere?        Did
not 1 see thee put thy hand into her bosom? go to, with many such love tricks.
65Juno in Lucian deorum, tom. 3. dial. 3. complains to Jupiter of Ixion, 66" 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 cannot come near to dally, have not that opportunity,
familiarity, or acquaintance to confer and talk together; yet if they be in presence,
52 Lib. 1.  63 Lexoviensis episcopus.  54 Theodorus Tom. 4. Merit. sed et aperientes, &c.  1 Epist. 16.
prodromnus Amaranto dial. Gaulimo interpret.  65 Pe- 62 Deducto ore longo me basio demulcet.  63 In deliciis
tron. Catal.  66 Sed unum ego usque et unum Petam  mamnmas tuas tango, &c.  4 Terent.  65 Tom. 4.
a tuis labellis, postque unum et unum et unum, dari merit. dial.  66 Attente adeo in me aspexit, et interrogabo. Lrecheus Anacreon.  57 Jo. Secundus, bas.. 7 dum ingemiscebat, et lachrymabatur. Et si quando bi*
6 Translated or imitated by M. B. Johnson, our arch bens, &c.
I''ot, in his 119 ep.  69 Lucretri;. I..."-.iucian. dial.




Mem. 3. Subs. 1.]              Symptoms of Love.                             499
their eye will betray them: Ubi amor 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,
Quaerebant taciti noster ubi esset amor."
"They cannot look off whom they love," they will impregnare ear ipsis oculis,
deflower her with their eyes, be still gazing, staring, stealing faces, smiling, glancing
at her, as 67Apollo on Leucothoe, the moon on her 68Endymion, 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 aninmc
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. Aristenaetus of 69Exithemus, Lucian,
in his Imagim. of himself, and Tatius of Clitophon, say as much, Ile oculos de Leucippe'7 nunquam dejiciebat, and many lovers confess when they came in their mistress' presence, they could not hold off their eyes, but looked wistfully and steadily
on her, inconnivo aspectu, with much eagerness and greediness, as if they would
look through, or should never have enough sight of her.    Fixis ardens obtutibus
hceret; so she will do by him, drink to him with her eyes, nay, drink him up, devour him, swallow him, as Martial's Mamurra is remembered to have done: Inspexit
molles pueros, oculisque comedit, fyc. There is a pleasant story to this purpose in
Vavigat. Vertom. 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
spatio intuebatur, non a me anquam  aciem oculorum avertebat, me observans veluti
Cupidinem quendam, for two hours' space she still gazed on him. A young man in
Lucian fell in love with Venus' picture; he came every morning to her temple,
and there continued all day long2 from sunrising to sunset, unwilling 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 mistress's doors, taking all
opportunity to see them, as in 73Longus 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. 74" 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 still upon my window; as they passed by, they could not choose
but look back to my house when they were past, and sometimes hem or cough, or
take some impertinent occasion to speak aloud, that I might look out and observe
them."'Tis so in other places,'tis common to every lover,'tis all his felicity to be
with her, to talk with her; he is never well but in her company, and will walk
7t" seven or eight times a-day through the street where she dwells, and make sleeveless errands to see her;" plotting still where, when, and how to visit her,
76 " Levesque sub nocte susurri,
Composita repetuntur hora."
And when he is gone, he thinks every minute an hour, every hour as long as a day,
ten days a whole year, till he see her again. 77 Tempora si numeres, bene quce numeramus amantes. And if thou be in love, thou wilt say so too, Et longum formosa
vale, farewell sweetheart, vale charissima J3rgenis, Sfc. Farewell 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 till he see her again, and she him, the clocks are
surely set back, the hour's past,
67 Quique omnia cernere debes Leucothoen spectas, recto, in ipsam perpetuo oculorum ictus direxit, &c.
et virgine figis in una quos mundo debes oculos, Ovid. 73 Lib. 3.  74 Regum palatium non tam diligenti
Met. 4.  68 Lucian. tom. 3. quoties ad cariam venis custodia septum fuit, ac redes meas stipabant, &c.
currum sistis, et desuper aspectas.  69 Ex quo te 75 Uno, et eodem die sexties vel septies ambulant per
prinium vidi Pythia ali6 oculos vertere non fuit. 70 Lib. eandem plateam ut vel unico amicte sue fruantur as4.  71 Dial. amorum.  72 Ad occasum solis segre do- pectu, lib. 3. Theat. Mundi.  76 Hor.  77 Ovid.
mum rediens, atque totum die ex adverso deie sedens




500                                Love-Melancholy.                     [Part. 3. Sec. 2.
78 44 ospita Demophoon tua te Rodopheia Plillis,
Ultra promissum tempus abesse queror."
She looks out at window still to see whether he come, 79 and by report Phillis went
nine times to the sea-side that day, to see if her Demophoon were approaching, and
80 Troilus to the city gates, to look for his Creisseid. She is ill at ease, and sick till
she see him again, peevish in the meantime; discontent, heavy, sad, and why comes
he not? where is he? why breaks he promise? why tarries he so long? sure he is
not well; sure he hath some mischance; sure he forgets himself and me; with
infinite such. And then, confident again, up she gets, out she looks, listens, and
inquires, hearkens, kens; every man afar off is sure he, every stirring in the street,
now he is there, that's he, male aurorce, malce soli dicit, deiratque, yc.., the longest
day that ever was, so she raves, restless 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 le 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. 8 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, solitary, 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; s2J3mor melle etfelle est fecundissinmms, gustum dat dulcem et amarum.'Tis suavis amaricies, dolentia delectabilis, hilare tormentum;
i" Et me melle beant suaviora,
Et me felle necant arnariora."
like a summer fly or sphine's wings, or a rainbow of all colours,
" Quae ad solis radios converse aurewe erant,
Adversus nubes cerulec, quale jubar iridis,"
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 s4 s execution" as
it is, as he calls it in the poet, an unquenchable fire, and what not? s8 From it, saith
Austin, arise "biting cares, perturbations, passions, sorrows, fears, suspicions, discontents, contentions, discords, wars, treacheries, enmities, flattery, cosening, riot,
impudence, cruelty, knavery," &c.
8"      "dolor, querelme,
a       oentailo, lauer perennes,           Aut si triste magis potest quid esse,
Languor, anxietas, amaritudo;             Hos tu das comites Neara vita."
These be the companions of lovers, and the ordinary symptoms, as the poet repeats
them.
87" In amore haec insant vitia,
Suspiciones, inimicitisT, audaciae,
Bellum, pax rursum," &c.
es," Insomnia, terumna, error, terror, et fuga,  " In love these vices are; suspicions,
Excogitantia excors immodestia,           Peace, war, and impudence, detractions,
Petulantia, cupiditas, et malevo)entia;   Dreams, cares, and errors, terrors and affrights,
Inhberet etiam aviditas, desidia, injuria,  Immodest pranks, devices, sleights and flights,
Inopia, contumelia et dispendium," &c.    Heart-burnings, wants, neglects, desire of wrong,
Loss continual, expense and hurt among."
Every poet is full of such catalogues of love symptoms; but fear and sorrow
may justly challenge the chief place.    Though Hercules de Saxonia, cap. 3. Tract.
de mellanch. will exclude fear from love melancholy, yet I am     otherwise persuaded.
89 Res est solliciti plena timoris amor.'Tis full of fear, anxiety, doubt, care, peevishness, suspicion; it turns a man into a woman, which made Hesiod belike put Fear
and Paleness Venus' daughters,
--  " Marti clypeos atque arms secanti
Alma Venus peperit Pallorern, unaque Timorem:"
78 Ovid.  79 Hyginus, fab. 59. Eo die dicitur nonies Ex eo oriuntur mordaces curse, perturbationes, rnmrores,
adlittus currisse.'  0 Chaucer.  s1 Gen. xxix. 20. formidines, insana gaudia, discordie, lites, bella, in82 Plautus Cistel.  83StobP.us 6 Grieco. "Sweeter sidie, iracundiae, inimicitiue, fallacid, adulatio, fiaus,
than honey it pleases me, more bitter than gall, it teases furtum, nequitia, inlpudentia.  8O Marullus, I, 1.
me."   84 Plautus Credo ego ad hominis carnificinam 87 Ter. Eunuch.  88 Plautus Mercat.  89 Ovid.
amorem inventum esse.  e De civitat. lib. 22. cap. 20.




Mem. 3. Subs. 1.]                  Symptoms of Love.                                 501
because fear and love are still linked together. Moreover they are apt to mistake,
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 90 dialogue betwixt Mitio and.Eschines, a gentle father and a lovesick son. " Be of good cheer, my son, thou
shalt have her to wife. 2E. Ah father, do you mock me now? M. I mock thee, why?
AE. That which I so earnestly desire, I more suspect and fear. M. Get you home,
and send for her to be your wife.     tE. What now a wife, now father," &c. 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, 9' 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; 9 love to many is bitterness itself; rem amaram Plato calls it, a bitter potion, an agony, a plague.
" Eripite hanc pestem perniciemque mihi;    " O take away this plague, this mischief from me,
Quae mihi subrepens imos ut torpor in artus,  Which, as a numbness over all my body,
Expulit ex omni pectore latitias."          Expels my joys, and makes my soul so heavy."
Phadria had a true touch of this, when he cried out,
93 "-   O Thais,utinam esset mihi
93Pars qa amoris tecum, ac puntr fieret it  0O Thais, would thou hadst of these my pains a part,
Ant hoc tibi doleret itidern, ut mihi dolet."  Or as it doth me now, so it would  ake thee smart."
So had that young man, when he roared again for discontent,
"Jactor, crucior, agitor, stimulor,
Versor in arnoris rota miser,               " I am vext and toss'd, and rack'd on love's wheel:
Exaninror, feror, distrahor, deripior,  [animus."  Where not, I am; but where am, do not feel."
Ubi sum, ibi non sun; ubi non sum, ibi est
The moon in 9s Lucian made her moan to Venus, that she was almost dead for love,
pereo equidem amore, and after a long tale, she broke off abruptly and wept, 96" O
Venus, thou knowest my poor heart." Charmides, in 97Lucian, was so impatient,
that he sobbed and sighed, and tore his hair, and said he would hang himself. 6 I
am undone, O sister Tryphena, I cannot endure these love pangs; what shall I do?"
Vos 0 dii Jverrunci solvite me his curis, 0 ye gods, free me from      these cares and
miseries, out of the anguish of his soul, 9 Theocles prays. Shall I say, most part
of a lover's life is full of agony, anxiety, fear, and grief, complaints, sighs, suspicions, and cares, (heigh-ho, my heart is wo) full of silence and irksome solitariness?
"Frequenting shady bowers in discontent,
To the air his fruitless clamours he will vent."
except at such times that he hath lucida intervalla, pleasant gales, or sudden alterations, as if his mistress smile upon him, give him a good look, a kiss, or that some
comfortable message be brought him, his service is accepted, &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 9 Calisto was at Malebaeas' presence,
Quis unquam hac mortali vitd tam gloriosum corpus vidit? humanitatem transcendcre
videor, Oyc. who ever saw 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.
100" Quis me uno vivit fcelicior? ant magis hfc est  "Who lives so happy as myself? what bliss
Optandumr vita dicere quis poterit?"         In this our life mlay be compar'd to this?"
He will not change fortune in that case with a prince,
i; Donec gratus eram tibi,
Persarurn vigui rege beatior."
The Persian kings are not so jovial as he is, 0 2festus dies hominis, 0 happy day;
so Chaerea exclaims when he came from Pamphila his sweetheart well pleased,
"Nunc est profectd interfici cum perpeti me possem,
Ne hoc gaudium containinet vita aliqua aegritudine."
90 Adelphi, Act. 4. seen. 5. M. Bono animo es, duces 97 Tom. 4. dial. merit. Tryphena, amor me perdit, neque
uxorem hanc Eschines. LE. Hem. pater, num tu ludis malum hoc arplius sustinere possum.  9 Aristaeneme nunc? M. Egone te, quamobrem? E. Quod tam  tus, lib. 2. epist. 8.  9s Celestine, act 1. Sancti mamisere cupio, &c. 91 Tom. 4. dial. amorum. 92 Aris- jora leititia non fruuntur. Si mihi Deus omnium voto.
totle, 2. Rhet. puts love therefore in the irascible part. rumn mortalium surnmam concedat, non magis, &c.
Ovid.    93 TU.t  chA,. Act  c. 2. 4C.. 94 Plautus. 00 Catullus de Lesbia.  1 Hor. ode 9. lib. 3.  2 Act. 3.
95 Tom. 3.   96 Scis quod posthac dictums fuerimn. seen. 5. Eunuch. Ter.




502                             Love-JMelancholy.                 [Part. 3. Sec. 2.
" He could find in his heart to be killed instantly, lest if he live longer, some sorrow
or sickness should contaminate his joys." A little after, he was so merrily set upon
the same occasion, that he could not contain himself.
3" 0 populares, ecquis me vivit hodie fortunatior?
Nemo hercule quisquam; nam in me dii plane potestatem
Suam omnem ostendere;"
"ls't possible (O my countrymen) for any living to be so happy as myself? No
sure it cannot be, for the gods have shown all their power, all their goodness in
me." Yet by and by when this young gallant was crossed in his wench, he laments,
and cries, and roars down-right: Occidi -      I am undone,
"Neque virgo est usquam, neque ego, qui e conspectu illam amisi meo,
Ubi queram, ubi investigem, quem percunter, quan insistarn viam?"
The virgin's gone, and I am gone, she Is 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       4 4"vitales auras invitus agebat, he was
weary of his life, sick, mad, and desperate, 5utinam mihi esset aliquid hic, quo nunc
me prcecipitem darem.'Tis not Chaereas' case this alone, but his, and his, and every
lover's in the like state. If he hear ill news, have bad success in his suit, she frown
upon him, or that his mistress in his presence respect another more (as     Hedus
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 tormented, none so dejected as he is," utterly undone, a castaway, 7In quern
fortuna omnia odiorum suorum crudelissima tela exonerat, a dead man, the scorn of
fortune, a monster of fortune, worse than nought, the loss of a kingdom had been
less. SAretine's Lucretia made very good proof of this, as she relates it herself.
" For when I made some of my suitors believe I would betake myself to a nunnery,
they took on, as if they had lost father and mother, because they were for ever after
to want my company."    Omnes labores levesfuere, all other labour was light: 9but
this might not be endured. Tui carendum quod erat ----      " for I cannot be without thy company," mournful Amyntas, 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 afterwards when an importunate suitor came,
10,4 If I had bid'my maid say that I was not at leisure, not within, busy, could not
speak with him, he was instantly astonished, and stood like a pillar of marble; another went swearing, chafing, cursing, foaming."' nIlla sibi vox ipsa Jovis violentior
iri, cum tonat, Sfc. 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. 2Deliciumque animi, deliquiumque sui. As a tulipant to the sun (which our
herbalists calls Narcissus) when it shines, is.Jdmirandus fos ad radios solis se pandens, a glorious flower exposing itself; 3 but when the sun sets, or a tempest 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 Prinmum mobile, or anima informans; this
14 one hath elegantly expressed by a wind-mill, still moved by the wind, which otherwise hath no motion of itself. Sic tua ni spiret gratia, truncus ero. " He is wholly
animated from her breath," his soul lives in her body, 5sola claves habet interitus
et salutis, she keeps the keys of his life: his fortune ebbs and flows with her favour,
a gracious or bad aspect turns him up or down, Mens mea lucescit Lucia luce tua.
Howsoever his present state be pleasing or displeasing,'tis continuate so long as he
16loves, he can do nothing, think of nothing but her; desire hath no rest, she is his
s Act. 5. seen. 9.  4 Mantuan.  5Ter. Adelph. 3. 4. aliisque vacaret, ille statim vix hoc audito velut in
* Lib. 1. de contemn. amoribus. Si quem alium respexe- amor obriguit, alii se damnare, &c. at cui favebain, in
rit amica suavius, et familiarius, si quem aloquuta campis Elysiis esse videbatur, &c.  11 Mantuan.
fuerit, si nutu, nuncio, &c. statim cruciatur.  7 Ca- 1 Lecheus.  13Sole se occultante, ant tempestate
listo in Celestina.  8 Pornodidasc. dial. Ital. Patre veniente, statim clauditrr ac languescit. 14 Emblem.
et matre se singultu orbos censebant, quod meo contu- amat. 13.  1Calisto de Melebaea.  16 Anisla
bernio carendurn esset.  9Ter. tui carendum quod non est ubi animat, sed ubi amat.
erat. 10 Si responsum esset dominam occupatam esse




Mem. 3. Subs. 1.]                   Symptoms of Love.                                   503
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, Caelia, Delia, or Isabella, (call her
how you will) she is the sole object of his senses, the substance of his soul, nidulus
animce suce, he magnifies her above measure, totus in illa, full of her, can breathe
nothing but her. "I adore Melebhea," saith love-sick 17 Calisto, " I believe in Melebaea, I honour, admire and love my Melebwea;         His soul was soused, imparadised,
imprisoned in his lady. When 18Thais took her leave of Phedria,                    mi Phcedria, et nunquid aliud vis? Sweet heart (she said) will you command me any further
service? he readily replied, and gave in this charge,
"  Dost ask (my dear) what service I will have?j
-  " egonequid velim?                         To love me day and night is all I crave,
Dies noctesque amnes me, me desideres,           To dream on me, to expect, to think on me,
Me sonnies, me expectes, me cogites,             Depend and hope, still covet me to see,
Me speres, me te oblectes, mecum tota sis,       Delight thyself in me, be wholly mine,
Meus fac postremo animus, quando ego sum tuns."  For know, my love, that I am wholly thine."
But all this needed not, you will say; if she affect once, she will be his, settle her
love on him, on him alone,
19 -   " ilium absens absentem
Auditque videtque" —
she can, she must think and dream       of nought else but him, continually of him, as
did Orpheus on his Eurydice,
"Te dulcis conjux, te solo in littore mecum,  I  "On thee sweet wife was all my song,
Te veniente die, te discedente caneban."         Morn, evening, and all along."
And Dido upon her 2Eneas;
-'     et qua: me insomnia terrent,           "And ever and anon she thinks upon the man
Multa viri virtus, et plurina currit imago."   That was so fine, so fair, so blithe, 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.         20  For all day
long he had some object or other to distract his senses, but in the night all ran upon
her.   All night long he lay 21 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."
22   _    " te nocte sub atra               I      In the dark night I speak, embrace, and find
Alloquor, amplector, falsaque in imagine somni,  That fading joys deceive my careful mind."
Gaudia solicitamn palpant evanida mentem."
The same complaint Eurialus makes to his Lucretia, 23, 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."
24," Nec mihi vespere
Surgente decedunt amores,
Nec rapidum fugiente solemn."
Morning, evening, all is alike with me, I have restless thoughts, 2"4 Te vigilans
oculis, animo te nocte requiro."    Still I think on thee.    J.nima non est ubi animat,
sed ubi amat.    I live and breathe in thee, I wish for thee.
20 " O niveam qua te poterit mihi reddere lucem,
O mihi felicem terque quaterque diem."
"4   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 sa;ch earnestness
and eagerness, such continuance, so strong an imagination, that at length he thinks
he sees her indeed; he talks with her, he embraceth her, Ixion-like, pro Junone
nubem, a cloud for Juno, as he said.      J.ihil prceter Leucippen cerno, Leucippe mihi
17 Celestine, act. 1. credo in Melebaam, &c.  18 Ter. num hisce oculis non vidi. Ter.  22 Buchanan. syl.
Eiunuch. act. I. sc. 2.  19 Virg. 4. Aln.  20 Inter- 23 E.n. Sylv. Te dies, noctesque amo, te cogito, te desidin oculi, et aures occupatae distrahunt animum, at dero, te voco, te expecto, te spero, tecum oblecto me,
noctu solus jactor, ad aur,,ram somnus paulum miser. totus in te sum.  24 Hor. lib. 2. ode 9.  25 retro.
tus, nec tamen ex animo puella abiit, sed omnia mihi nius.  26 Tibullus, 1. 3. Eleg. 3.
de Leucippe somnia erant.  2l Tota hac nocte somrn




504                                 Love-Melancholy.                       [Part. 3. Sec. 2.
perpetuo in oculis, et animo versatur, I see and meditate of nought but Leucippe.
Be she present or absent, all is one;
2? " Et quamvis aberat placidae praesentia formre
Quem dederat prasens forma, manebat amor."
That impression of her beauty is still fixed in his mind,         2s8 ( acerent infixi pectorr
vultus;" as he that is bitten with a mad dog thinks all he sees dogs-dogs in his
meat, dogs in his dish, dogs in his drink: his mistress is in his eyes, ears, heart, in.
all his senses. Valleriola 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 mistress present with him, she talked with him,
Et commisceri cum ed vigilans videbatur, still embracing him.
Now if this passion of love can produce such effects, if it be pleasantly intended,
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 3pain
must it be?. —--    Non tam grandes
Gargara culmos, quot demerso            "Mount Gargarus hath not so many stems
Pectore curas longa nexas                  As lover's breast hath grievous wounds,
Usque catena, vel quia penitis             And linked cares, which love compounds."
Crudelis amor vulnera miscet."
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, 3Apollonius 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 32lux,
angor animi, a warfare, militat omni amans, a grievous wound is love still, and a
lover's heart is Cupid's quiver, a consuming 33fire, 34 accede ad hunc ignem, dyc. an
inextinguishable fire.
as —85 — _, alitur et crescit malum,
Et ardet intus, qualis ~Etnaeo vapor
Exundat antro" —As AEtna rageth, so doth love, and more than AEtna or any material fire.
6 -   " NFam amor sepe Lyparco
Vulcano ardentiorem flammam incendere solet."
Vulcan's flames are but smoke to this. For fire, saith 37Xenophon, burns 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: 3Slgnis in ignefurit,'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   9 one soul is worth a hundred thousand bodies."         No water can
quench this wild fires
40 —..   "In pectus ccecos absorbuit ignes,             Wich water could not quench
" A fire he took into his breast,
Ignes qui nec aqua perimi potuere, nec imhre         Nor her,   r cart normac spells
Diminui, neque graminibus, magicisque susurris."        ould que, nor any drench."
Except it be tears and sighs, for so they may chance find a little ease.
41" Sic candentia colla, sic patens frons,   So thy white neck, NeYera, me poor soul
Sic me blanda tui Neera ocelli,         Doth scorch, thy cheeks, thy wanton eyes that roll:
Sic pares minio gemse porurunt,          Were it not for my dropping tears that hinder,
Ut ni me lachrymte rigent perennes,       I
otus in tenues   e favillas."            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 42 temples, with Jupiter's thunderbolts in his hands; for it wounds, and cannot be perceived how, whence it came, where it pierced.            43; Urimur, et coecum,
pectora vulnus habent," and can hardly be discerned at first.
44 -    Est mollis flamrna medullas,             " A gentle wound, an easy fire it was,
Et taciturn insano vivit sub pectore vulnus."   And sly at first, and secretly did pass."
27 Ovid. Fast. 2. ver. 775. "Although the presence of carpitur igne; et mihi sese offert ultra meus ignis
her fair form is ranting, the love which it kindled Amyntas.  34Ter. Eunuc.     3 Sen. Hippol.
remains."     28 Virg. En. 4.  23De Pythonissa. 36Theocritus, edyl. 2. Levibus cor est yiolabile telis.
0 Juno, nec ira deum tantuin, nec tela, nee hostis, 37 Ignis tangentes solum urit, at forma procul astantes
quantum tute potis animnis illapsus. Silius Ital. 15. bel. inflammat.  38 Nonius.  23 Major ilia flamma
Punic. de amore.   31 Philostratus vita ejus. Maxi- quwa consurnit unam animam, quam quei centum millia
mum tormentum quod excogitare, vel docere te possum, corporum.  40 Mant. egl. 2.  41 Marullus Epig.
est ipse amor.   32 Ausonius c. 35.   3 aEt caco lib. 1.  42 Imagines deorum.  43 Ovid. 44 ineid, 4.




Mem. 3. Subs. 1.]                   Symptoms of Love.                                   505
But by-and-by it began to rage and burn amain;
45 --  " Pectus insanum vapor,                 "This fiery vapour rageth in the veins,
Amorque torret, intus srevus vorat            And scorcheth entrails, as when fire burns
Penitus medullas, atque per venas meat        A house, it nimbly runs along the beams,
Visceribus ignis mersus, et venis latens,     And at the last the whole it overturns."
Ut agilis altas fiamma percurrit trabes."
Abraham Hoffemannus, lib. 1. amor conjugal. cap. 2. p. 22. relates out of Plato, how
that Empedocles, the philosopher, was present at the cutting up of one that died for
love, 46" his heart was combust, his liver smoky, his lungs dried up, insomuch that
he verily believed his soul was either sodden or roasted through the vehemency of
love's fire."  Which belike made a modern writer of amorous emblems express love's
fury by a pot hanging over the fire, and Cupid blowing the coals. As the heat consumes
the water, 47,t Sic sua consumit viscera ccecus amor," so doth love dry up his radical
moisture. Another compares love to a melting torch, which stood too near the fire.
48 " Sic quo quis proprior sure puellre est,     "The nearer he unto his mistress is,
Hoc stultus proprior sua! runinTe est."        The nearer he unto his ruin is."
So that to say truth, as 49 Castilio describes it, " The beginning, middle, end of love
is nought else but sorrow, vexation, agony, torment, irksomeness, wearisomeness;
so that to be squalid, ugly, miserable, solitary, discontent, dejected, to wish for death,
to complain, rave, and to be peevish, are the certain signs and ordinary actions of a
love-sick person." This continual pain and torture makes them forget themselves,
if they be far gone with it, in doubt, despair of obtaining, or eagerly bent, to neglect
all ordinary business.
t0 "-   pendent opera interrupta, minmeque
Murorum ingentes, fequataque machina ccelo."
Love-sick Dido left her work undone, so did 51 Phaedra,
--    Palladis telae vacant
Et inter ipsas pensa labuntur manus."
Faustus, in 52Mantuan, took no pleasure in anything he did,' Nulla quies mihi dulcis erat, nullus labor agro
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 53Theocritus, Et Icec 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.
54 " Oblitusque greges, et rura domestica totus  "Forgetting flocks of sheep and country farms,
65 Uritur, et noctes in luctum expendit amaras."  The silly shepherd always mourns and burns."
Love-sick 56Chaerea, when he came from Pamphila's house, and had not so good
welcome as he did expect, was all amort, Parmeno meets him, quid tristis es? Why
art thou so sad man? unde es? whence comest, how           doest? but he sadly replies,
Ego hercle nescio neque unde earn, neque quorsum        ear, ita prorsus oblitus sum mei,
I have so forgotten myself, I neither know where I am, nor whence I come, nor
whether I will, what I do.     P. 57  How so?" Ch. " I am in love." Prudens sciens.
5s --   4 vivus vidensque pereo, nec quid agam scio." 59" He that erst had his thoughts
free (as Philostratus Lemnius, in an 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 stars themselves
ranged about, and left no secret or small mystery in nature unsearched, since he was
enamoured can do nothing now but think and meditate of love matters, day and
night composeth himself how to please his mistress; all his study, endeavour, is to
45 Seneca.    46 Cor totum combustum, jecur suffu- hangs unfinished from her hands."  62 Eclog. 1.
migatum, pulmo arefactus, ut credarn miseram illam" No rest, no business pleased my love-sick breast, my
animIarm his elixam ant combustam, oh maximum ardo- faculties became dormant, my mind torpid, and I lost
rem quen patiuntur oh ignem amoris.    47 Embl. my taste for poetry and song."  65 Edyl. 14. 54 Mant.
Amat. 4. et 5.  48 Grotius.  49 Lib. 4. nam istius Eclog. 2.  55 Ov. Met. 13. de Polyphemo: uritur
amoris neque principia, neque media aliud hahentquid, oblitus pecorum, antrorumque suorum; jamque tibi
quam molestias, dolores, cruciatus, defatigationes, adeo formne, &c.  56 Ter. Eunuch.  57 Qui queso? Amo.
ut miserum esse mwerore, gemitu, solitudine torqueri, 58 Ter. Eunuch.  s5 Qui olim cogitabat que vellet, et
mortem optare, semnperque debacchari, sintcerta aman- pulcberrimnis philosophim pr.eceptis operam insumpsit,
tium signa et certae actiones.  50Virg..En. 4. "The qui universi circuitiones ccelique naturam, &c. Hanc
works are interrupted, promises of great walls, and unam intendit operam, de sola cogitat, noctes et dies
scaffoldings rising towards the skies, are all suspended." se componit ad hane, et ad acerbam servitutem redac5bSeneca Hip. act. "Th( shuttle stops, and the web tus animus, &c.
64                                  2S




506                                Love-Jelancholy                      [Part. 3. Sec. 2.
approve himself to his mistress, to win his mistress' favour, to compass his desire,
to be counted her servant." When Peter Abelard, that great scholar of his age,
60 i, Cui soli patuit scibile quicquid erat," (" whose faculties were equal to any difficulty in learning,") was now in love with Heloise, he had no mind to visit or frequent schools and scholars any more, Tcediosum mihi valdefuit (as 61 he confesseth)
ad scholas procedere, vel in iis morari, all his mind was on his new mistress.
Now to this end and purpose, if there be any hope of obtaining his suit, to prosecute his cause, he will spend himself, goods, fortunes for her, and though he lose
and alienate all his friends, be threatened, be cast off, and disinherited; for as the
poet saith, 62inlori quis legem det? though he be utterly undone by it, disgraced, go
a begging, yet for her sweet sake, to enjoy her, he will willingly beg, hazard all he
hath, goods, lands, shame, scandal, fame, and life itself.
"Non recedam neque quiescam, noctu et interdiu,        "I'11 never rest or cease my suit
Prius profecto quam ant ipsam, aut mortem investigavero."  Till she or death do make me mute."
Parthenis in 63 Aristaenetus was fully resolved to do as much. " I may have better
matches, I confess, but farewell shame, farewell honour, farewell honesty, farewell
friends and fortunes, &c. 0, Harpedona, keep my counsel, 1 will leave all for his sweet
sake, I will have him, say no more, contra gentes, I am resolved, I will have him."
64Gobrias, the captain, when he had espied Rhodanthe, the fair captive maid, fell
upon his knees before Mystilus, the general, with tears, vows, and all the rhetoric
he could, by the scars he had formerly received, the good service he had done, or
whatsoever else was dear unto him, besought his governor he might have the captive virgin to be his wife, virtutis suce spolium, as a reward of his worth and service;
and, moreover, he would forgive him the money which was owing, and all reckonings besides due unto him, " I ask no more, no part of booty, no portion, but Rhodanthe to be my wife."     And when as he could not compass her by fair means, he
fell to treachery, force and villany, and set his life at stake at last to accomplish his
desire.'Tis a common humour this, a general passion of all lovers to be so affected,
and which }Emilia told Aratine, a courtier in Castilio's discourse, 65 4 surely Aratine,
if thou werst not so indeed, thou didst not love; ingenuously confess, for if thou
hadst been thoroughly 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."
66 ( Tantum velle et nolle, velit nolit quod amica."
Undoubtedly this may be pronounced of them all, they are very slaves, drudges
for the time, madmen, fools, dizzards, 67 atrabilarii beside themselves, and as blind
as beetles.   Their 6 dotage is most eminent,./mare simul et sapere ipsi Jovi non
datur, as Seneca holds, Jupiter himself cannot love and be wise both together; the
very best of them, if once they be overtaken with this passion, the most staid, discreet, grave, generous and wise, otherwise able to govern themselves, in this commit
many absurdities, many indecorums, unbefitting their gravity and persons.
60 " Quisquis amat servit, sequitur captivus amantem,
Fert domita cervice jugum" —' Samson, David, Solomon, Hercules, Socrates," &c. are justly taxed of indiscretion
in this point; the middle sort are between hawk and buzzard; and although they
do perceive and acknowledge their own dotage, weakness, fury, yet they cannot
withstand it; as well may witness those expostulations and confessions of Dido in
Virgil.
70 " Incipit effari mediaque in voce resistit."-PAlhdra in Seneca.
71 " Quod ratio poscit, vincit ac regnat furor,
Potensque tota mente dominatur deus."-JIyrrha in 72 Ovid.
" Ila quidem sentit, fcedoque repugnat amori,  "She sees and knows her fault, and doth resist,
Et secure quo mente feror, quid molior, inquit,  Against her filthy lust she doth contend.
Dii precor, et pietas," &c.                  And whither go I, what am I about?
And God forbid, yet doth it in the end."
60 Pars epitaphii ejus.  61 Epist. prima.  62 Boe- Epig.  67 Quippe hTc omnia ex atra bile et amore
thius, 1. 3. Met. ult.  63 Epist. lib. 6. Valeat pudor, proveniunt. Jason Pratensis.  6s Imnensus amor
valeat honestas, valeat honor.  64 Theodor. prodro- ipse stultitia est. Cardan. lib. 1. de sapientia. 69 Man.
mus, lib. 3. Amor Mystili genibus obvolutus, uber- tuan. " Whoever is in love is in slavery, he follows
timque lachrimans, &c. Nihil ex tota preda praeter his sweetheart as a captive his captor, and wears a yoke
Rhodanthem virginerm accipiam., 65 Lib. 2. Certe on his submissive neck."  70 Virg. _En. 4. "She
vix credam, et bona fide fateare Aratine, te non amasse began to speak, but stopped in the middle of her disadeo vehementer; si enim vere amasses, nihil prius ant course."  71 Seneca Hippol. " What reason requires
potiuls optasses, quam amnate mulieri placere. Ea enim raging love forbids."  72 Met. 10.
amoris lex est idem velle et nolle.  66 Stroza, sil.




Mem. 3. Subs. 1.]                Symptoms of Love.                              507
Again,
---— " Pervigil igne           "With raging lust she burns, and now recalls
Carpitur indomito, furiosaque vota retrectat,  Her vow, and then despairs, and when'tis past,
Et modo desperat, modo vult tentare, pudetque  Her former thoughts she'11 prosecute in haste,
Et cupit, et quid agat, non invenit," &c.  And what to do she knows not at the last."
She will and will not, abhors: and yet as Medaea did, doth it,
--  " Trahit invitam nova vis, aliudque cupido,  "Reason pulls one way, burning lust another,
Mens alind suadet; video meliora, proboque,  She sees and knows what's good, but she doth neither."
Deteriora sequor." —73 ( 0 fraus, amorque, et mentis emotre furor,
Quo me abstulistis?"
The major part of lovers are carried headlong like so many brute beasts, reason
counsels one way, thy friends, fortunes, shame, disgrace, danger, and an ocean of
cares that will certainly follow; yet this furious lust precipitates, counterpoiseth,
weighs down on the other; though it be their utter undoing, perpetual infamy, loss,
yet they will do it, and become at last insensati, void of sense; degenerate into
dogs, hogs, asses, brutes; as Jupiter into a bull, Apuleius an ass, Lycaon a wolf,
Tereus a lapwing,74 Calisto a bear, Elpenor and Grillus into swine by Circe. For
what else may we think those ingenious poets to have shadowed in their witty fictions and poems but that a man once given over to his lust (as 75 Fulgentius interprets that of Apuleius,.Jlciat. of Tereus) "is no better than a beast."
76 t Rex fueram, sic crista docet, sed sordida vita  1  "I was a king, my crown my witness is,
Immundam e tanto culmine fecit avem."        But by my filthiness am come to this."
Their blindness is all out as great, as manifest as their.weakness and dotage, or
rather an inseparable companion, an ordinary sign of it, 77 love is blind, as the saying is, Cupid's blind, and so are all his followers.   Quisquis amat ranam, ranam
putat esse Dianam.   Every lover admires his mistress, though she be very deformed
of herself, ill-favoured, wrinkled, pimpled, pale, red, yellow, tanned, tallow-faced,
have a swollen juggler's platter face, or a thin, lean, chitty face, have clouds in her
face, be crooked, dry, bald, goggle-eyed, blear-eyed, or with staring eyes, she looks
like a squis'd cat, hold her head still awry, heavy, dull, hollow-eyed, black or yellow about the eyes, or squint-eyed, sparrow-mouthed, Persian hook-nosed, have a
sharp fox nose, a red nose, China flat, great nose, nare simo patuloque, a nose like a
promontory, gubbertushed, 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
crane's neck, which stands awry too, pendulis mammis, "her dugs like two double
jugs,)' or else no dugs, in that other extreme, bloody fallen fingers, she have filthy,
long unpared nails, scabbed hands or wrists, a tanned skin, a rotten carcass, crooked
back, she stoops, is lame, splea-footed, "as slender in the middle as a cow in the
waist," gouty legs, her ankles hang over her shoes, her feet stink, she breed lice, a
mere changeling, a very monster, an oaf imperfect, her whole complexion savours,
a harsh voice, incondite gesture, vile gait, a vast virago, or an ugly tit, a slug, a fat
fustylugs, a truss, a long lean rawbone, a skeleton, a sneaker (si qua latent meeliora
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 admires her for all this, he takes no notice of any
such errors, or imperfections of body or mind, 7Ipsa hcec           delectant, veluti
Balbinum Polypus Jgnce; he had rather have her than any woman in the world.
If he were a king, she alone should be his queen, his empress.    O that he had but
the wealth and treasure of both the Indies to endow her with, a carrack of diamonds,
a chain of pearl, a cascanet of jewels, (a pair of calf-skin gloves of four-pence a pair
were fitter), or some such toy, to send her for a token, she should have it with all
73 Buchanan. "Oh fraud, and love, and distraction amans; ave hac nihil fiedius, nihil libidinosius. Sabin
of mitd, whither have you led me?"  74 An immo. in Ovid. Met.  77 Love is like a false glass, which
dest woman is like a bear.  75 Feram induit dum  represents everything fairer than it is.  78 Her. ser.
rosas comedat, idem ad se redcat.  76 Alciatus de lib. sat. 1. 3. "t These very things please him, as the
upupa Etmbl. Anitmal inmmundum upupa stercora wen of Agna did Balbinus."




508                                  Love-Melancholy.                       [Part. 3. Sec. 2.
his heart; he would spend myriads of crowns for her sake. Venus herself, Panthea,
Cleopatra, Tarquin's Tanaquil, Herod's Mariamne, or 79 Mary of Burgundy, if she
were alive, would not match her.
s80 (Vincit vultus hac Tyndarios,
Qui moverunt horrida bellh."
Let Paris himself be judge) renowned Helen comes short, that Rodopheian Phillis,
Larissean Coronis, Babylonian Thisbe, Polixena, Laura, Lesbia, &c., your counterfeit ladies were never so fair as she is.
bl " Qluicquid erit placidi, lepidi, grati, atque faceti,  "Whate'er is pretty, pleasant, facete, well,
Vivida cunctorum retines Pandora deorum."         Whate'er Pandora had, she doth excel."
S2Dicebamr Triviceformam nihil esse Diance.         Diana was not to be compared to her,
nor Juno, nor Minerva, nor any goddess.         Thetis' feet were as bright as silver, the
ankles of Hebe clearer than crystal, the arms of Aurora as ruddy 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,
Est Venus, incedens Juno, Minerva loquens."
Est Venus, incedens'Juno,1Minlerva^ loquens"  |  84, Fairest of fair, that fairness doth excel."
Ephemerus in Aristaenetus, so far acmireth his mistress' good parts, that he makes
proclamation of them, and challengeth all comers in her behalf.           85" 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 86 tell his lady's fine feature, or express it, quicquid
dixeris minus erit, ec.
" 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 phcenix, the sole commandress of his thoughts, queen of his desires, his
only delight: as 87 Triton now feelingly sings, that love-sick sea-god:
" Candida Leucothoe placet, et placet atra Melene,  " Fair Leucothe, black Melawne please me well,
Sed Galatea placet longe mnagis omnibus una."     But Galatea doth by odds the rest excel."
All the gracious elogies, metaphors, hyperbolical comparisons of the best things in
the world, the most glorious names; whatsoever, I say, is pleasant, amiable, sweet,
grateful, and delicious, are too little for her.
" Phaeebo pulchrior et sorore Phaobi.i}"  I  His Phtebe is so fair, she is so bright,
o  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, painted birds, doves, honey, sugar, spice,
cannot express her, s so soft, so tender, so radiant, sweet, so fair, is she. —
iAollior cuniculi capillo, Sec.
89 ", Lydia bella; puella candida,            " Fine Lydia, my mistress, white and fair,
Quae bene superas lac, et lilium,           The milk, the lily do not thee come near;
Albamque simul rosam et rubicundam,         The rose so white, the rose so red to see,
Et expolitum ebur Indicum."                 And Indian ivory comes short of thee."
Such a description our English Homer makes of a fair lady:
o0 That Emilia that wasfairer to seen,
Then is lily upon the stalk green:,indfresher then JMay withflowers new,
For with the rose colour strove her hue,
I no't whicha was the fairer of the two.
In this very phrase 91 Polyphemus courts Galatea:
" Candidior folio nivei Galatea ligustri,t    "Whiter Galet than the white withie-wind,
Floridior prato, longa procerior alno,        Fresher than a field, higher than a tree,
Splendidior vitro, tenero lascivior hedo, &c.  Brighter than glass, more wanton than a kid,
Mollior et cygni plumis, et lacte coacto."    Softer than swan's down, or ought that may be."
So she admires him again, in that conceited dialogue of Lucian, which John Secundus, an elegant Dutch modern poet, hath translated into verse., When Doris and
79 The daughter and heir of Carolus Pugnax.  80 Se. omnes, et dicant veraces, an tam insignem viderint forneca in Octavia. " Her beauty excels the Tyndarian mam.  86 Nulla vox ftrmam ejus possit comprehen.
Helen's, which caused such dreadful wars." s1 Lceche  dere.  87 Calcagnini dial. Galat.  88 Catullus
us.  s2 Mantuan. Egl. I. S3 Angerianus.  84 Faerie ~9 Petronii Catalect.  90 Chaucer, in the Knight's
Queene, Cant. lyr. 4.  85 Epist. 12. Quis unquam  Tale.  91 Ovid. Met. 13.
fornas vidit orientis, quis occidentis, veniant undique




Mem. 3. Subs. 1.]                 Symptoms of Love.                                 509
those other sea nymphs upbraided her with her ugly misshapen lover, Polyphemus;
she replies, they speak out of envy and malice,
92," Et plane invidia hue mera vos stimulare videtur.
Quod non vos itidem ut me Polyphemus aiet;"
Say what they could, he was a proper man.       And as Heloise writ to her sweetheart
Peter Abelard, Si me sugustus orbis imperator uxorem        expeteretl mallem   tua esse
meretrix quam orbis imperatrix; she had rather be his vassal, his quean, than the
world's empress or queen.-       non si me Jupiter ipse forte velit, —   she would not
change her love for 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, 93for he saw
no such beauty in it; Nichomachus a love-sick spectator replied, Sume tibi meos
oculos et deam existimabis, take mine eyes, and thou wilt think she is a goddess,
dote on her forthwith, count all her vices virtues; her imperfections 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 monstrous, comely; her defects are no defects at all, she hath
no deformities.   Immo nec ipsum amicce stercusfeatet, though she be nasty, fulsome,
as Sostratus' bitch, or Parmeno's sow; thou hadst as live have a snake in thy bosom,
a toad in thy dish, and callest her witch, devil, hag, with all the filthy names thou
canst invent; he admires her on the other side, she is his idol, lady, mistress,
94 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."
The fragrancy of a thousand courtesans is in her face: 95 Aec pulchrac effigies, Jlcec
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 Dulcinia, his dear Antiphila, to whose service he is wholly
consecrate, whom he alone adores.
96 " Cui comparatus indecens erit pavo,      "To whom conferr'd a peacock's indecent,
Inamabilis sciurus, et frequens Phoenix."   A squirrel's harsh, a phoenix too frequent.
All the graces, veneries, elegancies, pleasures, attend her. He prefers her before a
myriad of court ladies.
97" He that commends Phillis or Nerea,
Or Amarillis, or Galatea,
Tityrus oi Melibea, by your leave,
Let him be mute, his love the praises have."
Nay, before all the gods and goddesses themselves.      So 98 Quintus Catullus admired
his squint-eyed friend Roscius.
"Pace mihi liceat (Ccelestes) dicere vestra,  " By your leave gentle Gods, this I'll say true,
Mortalis visus pulchrior esse Deo."        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, suaviolum, 4ec. pleasant
names may be invented, bird, mouse, lamb, puss, pigeon, pigsney, kid, honey, love,
dove, chicken, &c. he puts on her.
99 * Meum mel, mea suavitas, meum cor,
Meum suaviolun, mei lepores,"
4 my life, my light, my jewel, my glory,'00MJargareta speciosa, cujus respectu omnia
mundi pretiosa sordent, my sweet Margaret, my sole delight and darling.          And as'Rhodomant courted Isabella:
By all kind words and gestures that he might,  His mistress, and his goddess, and such names,
He calls her his dear heart, his sole heloved,   As loving knights apply to lovely dames."
His joyful comfort, and his sweet delight. 
Every cloth she wears, every fashion pleaseth him        above measure; her hand, 0
quales digitos, quos habet illa manus! pretty foot, pretty coronets, her sweet carriage, sweet voice, tone, O that pretty tone, her divine and lovel' looks, her every
92 "It is envy evidently that prompts you, because 9sMartial,.l 5. Epig. 39.  97Ariosto. ~STully lih.
Polyphemus does not love you as he does me." 93 Plu- ]. de nat. deor. pulcnrior deo. et tamen erat oculis pertarch. sibi dixit tan pulchram  non videri, &c. versissimis.'9 Marullis ad Nemeram epig. 1. lib.
94 Quanto quam Lucifer aurea Phiebe, tanto virginibus  00 Barthius.  t Ariosto, lib. 29. hist. 8
conspectior omnibus Ilerce. Ovid.  95 M. D. Son. 30.
2S2




510                                Love-JMelancholy.                    [Part. 3. Sec. 2.
thing, lovely, sweet, amiable, and pretty, pretty, pretty. Her very name (let it be
what it will) is a most pretty, pleasing name; I believe now there is some secret
power and virtue in names, every action, sight, habit, gesture; he admires, whether
she play, sing, or dance, in what tires soever she goeth, how excellent it was, how
well it became her, never the like seen or heard.       2JMille habet ornatus, mille decenter habet.  Let her wear what she will, do what she will, say what she will,
3Quicquid enim dicit, seu facit, omne decel. He applauds' and admires everything
she wears, saith or doth,
4 " Illam quicquid agit, quoqu5 vestigia vertit,  " Whate'er she doth, or whither e'er she go,
Composuit furtim subsequiturque decor;      A sweet and pleasing grace attends forsooth;
Seu solvit crines, flsis decet esse capillis,  Or loose, or bind her hair, or comb it up,
Seu compsit, comptis est reverenda corlis."  She's to be honoured in what she doth."
5Yestem induitur,formosa est: exuitur, tota forma est, let her be dressed or undressed, all is one, she is excellent still, beautiful, fair, and lovely to behold. Women
do as much by men; nay more, far fonder, weaker, and that by many parasangs.
"Come to me my dear Lycias,"         (saith Musaeus in 6Aristenetus) " 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, Phaedra so delighted
in Hippolitus, Ariadne in Theseus, 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 be the nun."
I could repeat centuries of such. Now tell me what greater dotage or blindness can
there be than this in both sexes? and yet their "4 slavery" is more eminent, a greater
sign of their folly than the rest.
They are commonly slaves, captives, voluntary servants, Jlmator amicce mancipium, as 7 Castilio terms him, his mistress' servant, her drudge, prisoner, bondman,
what not? "He composeth himself wholly to her affections to please her, and, as
ZEmelia 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 s Cyrus in Xenophon well observed) "is a
mere tyranny, worse than any disease, 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 9 Tully expostulates) than to be in love? " Is
he a free man over whom a woman domineers, to whom she prescribes laws, comnlands, forbids what she will herself; that dares deny nothing she demands; she
asks, he gives; she calls, he comes; she threatens, he fears; JVequissimum hunc
servum puto, I account this man a very drudge.'"     And as he follows it,'O" Is this
no small servitude for an enamourite to be every hour combing his head, stiffening
his beard, perfuming his hair, washing his face with sweet water, painting, curling,
and not to come abroad but sprucely crowned, decked, and apparelled?"        Yet these
are but toys in respect, to go to the barber, baths, theatres, &c., he must attend upon
her wherever she goes, run along the streets by her doors and windows to see her,
take all opportunities, sleeveless errands, disguise, counterfeit shapes, and as many
forms as Jupiter himself ever took; and come every day to her house (as he will
surely do if he be truly enamoured) and offer her service, and follow her up and
down from room to room, as Lucretia's suitors did, he cannot contain himself but
he will do it, he must and will be where she is, sit next her, still talking with her.
"1 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 take 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 to provide fruits, pears, plums, cherries, or
aTibullus.    sMarul. lib. 2.  ~Tibullus 1. 4. sin paradoxis, An ille mihi liber videtur cui mulier
de Sulpicia.  Aristeneetus, Epist. 1.  6Epist. 24. imperat? Cui leges imponit, prmescribit, jubet, vetat
veni cito charissime Lycia, cito veni; pra te Satyri quod videtur. Qui nihil imperanti negat, nihil audet,
omnes videntur non homines, nullo loco solus es, &c. &c. poscit? dandum; vocat? veniendum; minatur?
Lib. 3. de aulico, alterius affectui se toturn componit, extimiscendum.  lo llane parva est servitus amatotes placere studet, et ipsius animam amatre pedise- toruxm singulis fere horis pectine capillum, calimistroquam facit.   s Cyropad. 1. 5. amor servitus, et qui que barbain componere, faciem  aquis redoleutibus
arnant optat se liberari non secus ac alio quovis morbo, diluere, &c.  11 Si quando in pavimentum incaltius
neque liberari tamen possunt, sed validiori necessitate quid mihi excidisset, elevare inde quam promptissime,
ligati sunt quam si in ferrea vincula confectiforent. nec nisi osculo conpacto mihi comrnendare, &c.




Mem. 3. Subs. 1.]               Symptoms of Love.                            511
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, Itis 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 Areusa, O my dearest Antiphila, O
most divine looks, O lovely graces, and thereupon instantly he makes an epigram, or
a sonnet to five or seven tunes, in her commendation, or else he ruminates 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.
12 Ipsa comes veniam, neque me salebrosa movebunt
Saxa, nec obliquo dente timendus aper."
As Phaedra 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; Jimore nihir mollius, nihil volentius, 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
nocte non deterretur, he will, take my word, sustain hunger, thirst, Penetrabit omniac
perrumpet omnia, "love will find out a way," through thick and thin he will to her,
Expeditissimi montes videntur omnes tranabiles, he will swim through an ocean, ride
post over the Alps, Appenines, or Pyrenean hills,
13" 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 will undertake
Hercules's twelve labours, endure, hazard, &c., he feels it not. 144 What shall I say,"
saith Haedus, " of their great dangers they undergo, single combats they undertake,
how they will venture their lives, creep in at windows, gutters, climb over walls to
come to their sweethearts," (anointing the doors and hinges with oil, because they
should not creak, tread soft, swim, wade, watch, &c.), "and if they be surprised,
leap out at windows, cast themselves headlong down, bruising or breaking their legs
or arms, and sometimes loosing life itself," as Calisto did for his lovely Melibaea.
H,ear some of their own confessions, protestations, complaints, proffers, expostulations, wishes, brutish attempts, labours in this kind. Hercules served Omphale, put
on an apron, took a distaff and spun; Thraso the soldier was so submissive to Thais,
that he was resolved to do whatever she enjoined.    5Ego me T/aidi dedam; et
faciam quod jubet, I am at her service. Philostratus in an epistle to his mistress,
16" 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 alone wilt not let me come near thee, or
see thee, contemned and despised I die for grief." Polienus, when his mistress Circe
did but frown upon him in Petronius, drew his sword, and bade her 17 kill, stab, or
whip him to death, he would strip himself naked, and not resist. Another will take
a journey to Japan, Longce navigationis molestis non curans: a third (if she say it)
will not speak a word for a twelvemonths space, her command shall be most inviolably kept: a fourth will take Hercules's club from him, and with that centurion
in the Spanish 18 Caelestina, will kill ten men for his mistress Areusa, for a word of
12 Nor will the rude rocks affright. me, nor the tunt.  1 Ter. Eunuch. Act. 5. Scen. 8.  16 Paratus
crooked-tusked bear, so that I shall not visit my mis- sum ad obeunduni mortem, si tu jubeas; bane sitim
tress in pleasant mood."  1 Plutarchus amat. dial. estuantis seda, quam tuum sidus perdidit, aqua et
14 Lib. 1. de contem. amor. quid referam eorum pericula fontes non negant, &c.  17 Si occidere placet, ferrum
et clades, qui in amicarum aedes per fenestras ingressi meum vides, si verberibus contenta es, curro nudus ad
stillicidiaque egressi indeque deturbati, sed aut preci- poenam.  I8 Act. 15. 18. Impera mihi; occidam
pites, membra frangunt, collidunt, aut animam amit- decem viros, &c.




512                                 Love-Melancholy.                       [Part. 3. Sec. 2.
her mouth he will cut bucklers in two like pippins, and flap down men like flies,
Elige quo mortis genere ilium    occidi cupis?'gGaleatus of Mantua did a little more:
for when he was almost mad for love of a fair maid in the city, she, to try him belike
what he would do for her sake, bade him in jest leap into the river Po if he loved
her; he forthwith did leap headlong off the bridge and was drowned. Another at
Ficinum   in like passion, when his mistress by chance (thinking no harm             I dare
swear) bade him go hang, the next night at her doors hanged himself. 20" Money
(saith Xenophon) is a very acceptable and welcome guest, yet I had rather give it
my dear Clinia than take it of others, 1 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 Clinia than all the world besides, and had
rather want the sight of all other things than him alone; I am angry with the night
and sleep that I may not see him, and thank the light and sun because they show
me my Clinia; I will run into the fire for his sake, and if you did but see him, I
know   that you likewise would run with me."            So Philostratus to his mistress,
21" 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 2Eolus to Juno.
-  " Tuus 6 regina quod optas            "0 queen it is thy pains to enjoin me still,
Explorare labor, mihi jussa capescere fas est."  And I am bound to execute thy will."
And Phaedra to Hippolitus,
" Me vel sororem Hippolite aut famulam voca,    "0 call me sister, call me servant, choose,
Farnmularnque potius, omne servitium feram."    Or rather servant, I am thine to use."
22 1 Non me per altas ire si jubeas nives," It shall not grieve me to the snowy hills,
igeat galatis ingredi Pindi jugis,         aOr frozen Pindus' tops forthwith to climb,
Non s per ignes ire at infest agmina  Or run through fire, or through an army,
Cuncter, paratusa3 ensibus pectus dare        Say but the word, or I am aways thine.
Te tune jubere, me decet jussa exequi."      Say but the word, for I am always thine."
Callicratides in 24 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 wouldnot live,
and one grave should hold us both."         25Finiet illa meos moriens morientis amores.
Abrocomus in 26Aristaenetus makes the like petition for his Delphia,-27 Tecum
vivere amem, tecum obeam lubens. 4; I desire to live with thee, and 1 am ready to die
with thee."'Tis the same strain which Theagines used to his Chariclea, " 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.
2s Parcite dum propero, mergite dum redeo. " Spare me whilst I go, drown me as I
return."'Tis the common humour of them        all, to contemn death, to wish for death,
to confront death in this case, Quippe quezs necfe ra, nec ignis, neque praecipitium,
nec fretum, nec ensis, neque laqueus gravia videntur; "'Tis their desire" (saith
Tyrius) "to die."
" Haud timet mortem, cupit ire in ipsos
--  obvius enses."
" He does not fear death, he desireth such upon'the very swords."         Though a thousand dragons or devils keep the gates, Cerberus himself, Scyron and Procrastes 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 29 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
19Gasper Ens. puellam misere deperiens, per jocum  recuso, lubens facio.  22Seneca in Hipp. act. 2.
ab ea in Padum desilire jussus statim e ponte se pra- 23 Hujus ero vivus, mortuus hujus ero. Propert. lib. 2.
cipitavit. Alius Ficino insano amore ardens ab amica vivam si vivat; si cadat illa, cadam, Id.  24 Dial.
jussus se suspendere, illico fecit.  20 Intelligo pecu- Amorum. Mihi 6 dii cerlestes ultra sit vita hec perniam rem esse jucundissimam, meam tamen libentius petua ex adverso amicme sedere, et suave loquentem
darem Clinime quami ab aliis acciperem; libentius huic audire, &c. si moriatur, vivere non sustinebo, et iden
servirem, quam aliis imperarem, &c. Noctem et som- erit se pulchrum utrisque.  25 Buchanan. "When
nun accuso, quod illun non videam, luci autem et soli she dies my love shall also be at rest in the tomb."
gratiam habeo qvod mihi Cliniam ostendant. Ego 2Epist. 21. Sit hoc voturn a diis amare Delphidem,
etiam curn Clinia in ignem currerem; et scio vos quo. ab ea amari, adloqui pulchram et loquehtem audire.
que mecum ingressuros si videretis.  21 Impera quidl- 27 Hor.  28 Mart.  29 Lege Calimitates Pet. Abelvis; navigare jube, navem conscendo; plagas accipere, hardi Epist. prima.
plector; anitnuin profundere, in ignem currere, non




Mem. 3. Subs. 1.]                  Symptoms of Love.                                 513
those days    and in the hour or moment of death,'tis their sole comfort to remember their dear mistress, as 0 Zerbino slain in France, and Brandimart inl Barbary; as
Arcite did his Emily.
31  --      when he felt death,
Dusked been his eyes, and faded is his breath
But on his lady yet casteth he his eye,
His last word was, mercy Emely,
His spirit chang'd, and out went there,
Whether I cannot tell, ne where.
"2When Captain Gobrius by an unlucky accident had received his death's wound,
hen me miserum exclamat, miserable man that I am, (instead of other devotions) he
cries out, shall I die before I see my sweetheart Rodanthe? Sic amor mortem, (saith
mine author) aut quicquid humanitus accidit, aspernatur, so love triumphs, contemns,
insults over death itself. Thirteen proper young men lost their lives for that fair
Hippodamias' sake, the daughter of Onomaus, king 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. 33As many gallants desperately
adventured their dearest blood for Atalanta, the daughter of Schenius, in hope of
marriage, all vanquished and overcame, till Hippomenes by a few golden apples happily obtained his suit.  Perseus, of old, fought with a sea monster for Andromeda's
sake; and our St. George freed the king's daughter of Sabea (the golden legend is
mine author) that was exposed to a dragon, by a terrible combat.           Our knights
errant, and the Sir Lancelots of these days, I hope will adventure as much for ladies'
favours, as the Squire of Dames, Knight of the Sun, Sir Bevis of Southampton, or
that renowned peer,
34, " Orlando, who long time had loved dear
Angelica thefair, and for her sake
About the world in nations far and near,
Did high attempts perform and undlertake;"
he is a very dastard, a coward, a -block and a beast, that will not do as much, but
they will sure, they will; for it is an ordinary thing for these inamoratos of our
time to say and do more, to stab their arms, carouse in blood, 3a or as that Thessalian Thero, that bit off his own thumb, provocans rivalem ad hoc cemulandum, 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 tilt,
35 " That 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 sustain'd the stour,
But riveld wreak like rotten wood asunder,
And fire did flash like lightning after thunder;"
and in her quarrel, to fight so long 37a till their head-piece, bucklers be 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 drink38 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 Jerusalem, to the great Cham's court, 39 to
the East Indies, to fetch her a bird to wear in her hat: and with Drake and Candish
sail round about the world for her sweet sake, adversis ventis, serve twice seven
years, as Jacob did for Rachel; do as much as 40Gesmunda, the daughter of Tancredus, prince of Salerna, did foi Guisardus, her true love, eat his heart when he
died; or as Artemesia drank her husband's bones beaten to powder, and so bury him
in herself, and endure more torments than Theseus or Paris. Et his colitur Venus
magis quam thure, et victimis, with such sacrifices as these (as 41Aristtenetus holds)
Venus is well pleased. Generally 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 everything she wears, they adore it as a relic. If any man come from her, they feast
0 Ariosto.    aiChaucer, in the Knight's Tale. 37 Dum cassis pertusa, ensis instar Serrme excisus, scu93Theodorus prodromus, Amorumn lib. 6. Interpret. turn, &c. Barthius Celestina.  38Lesbia sexcyathis,
Gaulmino.     33 Ovid. 10. Met. Higinius, c. 185. septem Justina bibatur. 39 As Xanthus for the love of
34 Ariost. lib. 1. Cant. 1. staff. 5.  35 Plut. dial. amor. Eurippe, oninem Europam peragravit. Parthenius Erot
6 Faerie QLueene, cant. 1. lib. 4. et cant. 3. lib. 4. cap..  0 Beroaldus e Bocatio.  41 Epist. 17. 1. 2,
65




514                                 Love-Melancholy.                       [Part. 3. Sec. 2.
him, reward him, will not be out of his company, do him all offices, still remembering, still talking of her:
"Nam si abest quod ames, presto simulacra tamen sunt
Illius, et nomen dulce observatur 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     a 43 Lucretia did by Euryalus,
" kiss the letter a thousand times together, and then read it:"     And 44 Chelidonia by
Philonius, after many sweet kisses, put the letter in her bosom,
" And kiss again, and often look thereon,
And stay the messenger that would be gone:"
And asked many pretty questions, over and over again, as how he looked, what he
did, and what he said? In a word,
45 " Vult placere sese amice, vult mihi, vult pedissequme, [  "He strives to please his mistress, and her maid,
Vult famulis, vult etiarn ancillis, et catulo meo."  Her servants, and her dog, and's well apaid."
If he get any remnant of hers, a busk-point, a feather of her fan, a shoe-tie, a lace,
a ring, a bracelet of hair,
46 " Pignusque direptum lacertis;
Ant 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, 47      sit at home with his picture before her;'
a garter or a bracelet of hers is more precious than any saint's relic," he lays it up
in his casket, (O 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,48
many years after sometimes, though she be far distant and dwell many miles off, he
loves yet to walk that way still, to have his chamber-window look that way: to
walk by that river's side, which (though far away) runs by the house where she
dwells, he loves the wind blows to that coast.
49," O quoties dixi Zephyris properantibus illuc,  " O happy western winds that blow that way,
Felices pulchramn visuri Amaryllada venti."   For you shall see my love's fair face to day."
He will send a message to her by the wind.
50 " Vos aura Alpi ne, placidis de montibus aure,
Heec illi portate,"51 he desires to confer with some of her acquaintance, for his heart is still with her,
52 to talk of her, admiring and commending her, lamenting, moaning, wishing himself anything for her sake, to have opportunity to see her, 0 that he might but enjoy
her presence! So did Philostratus to his mistress,53 i3    O happy ground on which she
treads, and happy were I if she would tread upon me. I think her countenance
would make the rivers stand, and when she comes abroad, birds will sing and come
about her.
" Ridebunt valles, ridebunt obvia Tempe,   "The fields will laugh, the pleasant valleys burn,
In floreis viridis protinus ibi humus."    And all the grass will into flowers turn."
Omnis Ambrosiam spirabit aura.       54.   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 vanisheth on a
sudden, but thy flower doth not fade, thy stream is greater than the 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 mis42Lucretius. "For if the object of your love be ab- Naugerio. "Ye alpine winds, ye mountain breezes,
sent, her image is present, and her sweet name is still hear these gifts to her."  51 Happy servants that
familiar in my ears."  43 iEneas Sylvius, Lucretie serve her, happy men that are in her company. 52 Non
quum accepit Euriali literas hilaris statim milliesqua ipsos solum sed ipsorum memoriam amant. Lucian.
papirum basiavit.  44 Mediis inseruit papillislitteram  3 Epist. 0 ter felix solum! beatus ego, si me calcaejus, mille prius pangens suavia. Arist. 2. epist. 13. veris; vultus tuus amnes sistere potest, &c.  5 Idem
45 Plautus Asinar.  46 Hor. "Some token snatched epist. in prato cum sit flores superat; illi pulchri sed
from her arm or her gently resisting finger."  47 Ilia unius tantum diei; fluvius gratis sed evanescit; at
domi sedens imaginem ejus fixis oculis assidue conspi- tuus fluvius mari major. Si crelum aspicio, solem exis
cata.   48 " And distracted will imprint kisses on the timo cecidisse, et in terra amobulare, &c.
doors."    49 Buchanan Sylva.     o Fracastorius




Mem. 3. Subs. 1.]                   Symptoms of Love.                                  515
tress, 55" If thou goest forth of the city, the protecting 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 lovers heat; he wisheth himself
a saddle for her to sit on, a posy for her to smell tot and it would not grieve him to
be hanged, if he might be strangled in her garters: he would willingly die to-mor
row, so that she might kill him with her own hands.            5 Ovid would be a flea, a
gnat, a fing, Catullus a sparrow,
67 " O si tecum ludere sicut ipsa possem,
Et tristes animi levare curas."
68Anacreon, a glass, a gown, a chain, anything,
" Sed speculum ego ipse fiam,              59 " But I a looking-glass would be,
Ut me tuum usque cernas,                     Still to be look'd upon by thee,
Et vestis ipse fiam,                         Or I, my love, would be thy gown,
Ut me tuum usque gestes.                     By thee to be worn up and down;
Mutari et opto in undam,                     Or a pure well full to the brims,
Lavem tuos ut artus,                         That I might wash thy purer limbs:
Nardus puella fiam,                          Or, I'd be precious balm to'noint,
Ut ego teipsum inungam,                      With choicest care each choicest joint;
Sim fascia in papillis,                      Or, if I might, I would be fain
Tuo et monile collo.                         About thy neck thy happy chain,
Fiamnque calceus, me                         Or would it were my blessed hap
Saltern ut pede usque calces.                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
60 Salmacis to Hermaphroditus,
61 --  "   Felices mater, &c. felix nutrix.
Sed longS cunctis, longeque beatior ille,
Quem fructu sponsi et socii dignabere lecti."
The same passion made her break out in the comedy, 6NJce ille fortunatce sunt quve
cum   illo cubant, " happy are his bedfellows;" and as she said of Cyprus, 63Beata
quce illi uxorfutura esset, blessed is that woman that shall be his wife, nay, thrice
happy she that shall enjoy him but a night.       64 Una nox Jovis sceptro cequiparanda,
such a night's lodging is worth Jupiter's sceptre.
65," Qualis nox erit illa, dii, deaeque,
ouam mollis thorus?"; 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.
66I,, Qui te videt beatus est,
Beatior qui te audiet,
Qui te potitur est Deus."
The sultan of Sana's wife in Arabia, when she had seen Vertomannus, that comely
traveller, lamented to herself in this manner, 67" O God, thou hast made this man
whiter than the sun, but me, mine husband, and all my children black; I would to
God he were my husband, or that I had such a son;" she fell a weeping, and so
impatient for love at last, that (as Potiphar's wife did by Joseph) she would have
had him gone in with her, she sent away Gazella, Tegeia, Galzerana, her waitingmaids, 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.
s8 "1 But kings in this yet privileg'd may be,
I'll be a monk so I may live with thee."
55 Si civitate egrederis, sequentur te dii custodes, 6s Petronius.  66 " He is happy who sees thee, more
spectaculo commoti; si naviges sequentur; quis fluvius happy who hears, a god who enjoys thee."  67 Lod.
salum tuum non rigaret?  56 El. 15. 2.  67 " Oh, if I Vertomannus navig. lib. 2. c. 5. O dens, hunc creasti
might only dally with thee, and alleviate the wasting sole candidiorem, 5 diverso me et conjugem meum et
sorrows of my mind."  58Carm. 30.   9 Englished natos meos omnes nigricantes. Utinam hie, &c. Ibit
by M. B. Holliday, in his Technog. act 1. seen. 7. Gazella, Tegeia, Galzerana, et promissis oneravit, et
60 Ovid. Met. lib. 4.  61 Xenophon Cyroped. lib. 5. donis, &c.  6 M. D.
62 Plautus de milite.  63 Lucian.  Xt E Greco Ruf.




516                                Love-Melancholy.                    [Part. 3. Sec. 2.
The very Gods will endure any shame (atque aliquis de diis non tristibus inquit, Syc.)
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
--   - 69pro qua non metuam mori —     nay more, pro qua non metuam his 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 my dear is dead, but not alone,
Quincia obiit, sed cumn Quincia et ipse obii;  For I am dead, and with her I am gone:
Risus obit, obit gratia, lusts obit,          Sweet smiles, mirth, graces, all with her do rest,
Nec mea nune anima in pectore, at in tumulo est."  And my soul too, for'tis not in my breast."
How many doting lovers upon the like occasion might say the same?           But these
are toys in respect, they will hazard their very souls for their mistress' sake.
"Atque aliquis inter juvenes miratus est, et verbum dixit, f  "One said, to heaven would I not
Non ego in celo cuperem Deus esse,                     desire at all to go,
Nostram uxorem habens domi Hero."                    If that at mine own house I had
such a fine wife as Hero."
Venus forsook heaven for Adonis' sake, —       0 ccelo prcefertur Adonis. Old Janivere,
in Chaucer, thought when he had his fair May he should never go to heaven, he
should live so merrily here on earth; had I such a mistress, he protests,
7 "Ccelum diis ego non suum inviderem,        "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
all this, and more than this to see her alone.
72 " Omnia qua) patior mala si pensare velit fors,  "If all my mischiefs were recompensed
Una aliqua nobis prosperitate, dii         And God would give we what I requested,
Hoc precor, ut faciant, faciant me cernere coram,  I would my mistress' presence only seek,
Cor mihi captivum quat tenet hocce, deam."  Which doth mine heart in prison captive keep."
But who can reckon upon the dotage, madness, servitude and blindness, the foolish
phantasms and vanities of lovers, their torments, wishes, idle attempts?
Yet for all this, amongst so many irksome, absurd, troublesome symptoms, inconveniences, phantastical fits and passions which are usually incident to such persons,
there be some good and graceful qualities in lovers, which this affection causeth.
i" As it makes wise men fools, so many times it makes fools become wise; 73 it makes
base fellows become generous, cowards courageous," as Cardan notes out of Plularch;   6 covetous, liberal and magnificent; clowns, civil; cruel, gentle; wicked,
profane persons, to become religious; slovens, neat; churls, merciful; and dumb
dogs, eloquent; your lazy drones, quick and nimble."       Fcras mentes domat cupido,
that fierce, cruel and rude Cyclops Polyphemus sighed, and shed many a salt tear
for Galatea's sake. No passion causeth greater alterations, or more vehement of joy
or discontent.  Plutarch. Sympos. lib. 5. qucest. 1, 4 saith, " that the soul of a man
in love is full of perfumes and sweet odours, and all manner of pleasing tones and
tunes, insomuch 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, 75tudacem faciebat amor.        Ariadne's love made Theseus so adventurous, and Medea's beauty Jason so victorious; expectorat amor timrorem. 7'Plato
is of opinion that the love of Venus made Mars so valorous.       64 A young man will
be much abashed to commit any foul offence that shall come to the hearing or sight
of his mistress."   As 7he that desired of his enemy now dying, to lay him with
his face upward, ne amasius videret eum i tergo vulneratum, lest his sweetheart
should say he was a coward.      "And if it were 7 possible to have an army consist
of lovers, such as love, or are beloved, they would be extraordinary valiant and wise
in their government, modesty would detain them from doing amiss, emulation incite
them  to do that which is good and honest, and a few of them would overcome a
great company of others."     There is no man so pusillanimous, so very a dastard,
whom love would not incense, make of a divine temper, and an heroical spirit.       As
69 Hr. Ode 9. lib. 3. 70 Ov. Met. 10.  71 Bchanan. et odoribus: Peanes resonat, &c.  7 Ovid.  76 In
flendecasyl.  72 Petrarch.  73 Cardan. lib. 2. de sap. convivio, amor Veneris Marterm detinet, et fortern facit;
ex vilibus generosos efficere solet, ex timidis audaces, adolescentern maxime erubescere cernimus quum aniaex avaris splendidos, ex agrestibus civiles, ex crudeli. trix eum turpe quid committentem ostendit.  77 Pil.
bus mansuetos, ex impiis religiosos, ex sordidis nitidos tarch. Amator. dial.  78 Si quo pacto fieri civitas ant
atquecultos, ex duris misericordes, ex mutiseloquentes. exercitus posset partim ex his qui amant, partim ex
4 Anima hominis amore capti tota referta suffitibus his, &c.




Mem. 3. Subs. 1.]               Symptoms of Love.                               517
he said in like case, 79 Tota ruat coeJi moles, non terreor, 4-c.  Nothing can terrify,
nothing can dismay them. But as Sir Blandimor and Paridel, those two brave fairy
knights, fought for the love of fair Florimel in presence8s " And drawing both their swords with rage anew,  Adown as if their springs of life were spent,
Like two mad inastives each other slew,  That all the ground with purple blood was sprent,
And shields did share, and males did rash, and helms  And all their armour stain'd with bloody gore,
So furiously each other did assail,  [did hew;  Yet scarcely once to breath would they relent.
As if their souls at once they would have rent,  So mortal was their malice and so sore,
Out of their breasts, that streams of blood did trail  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, 81 Argivum  Clypeum, that famous buckler of Argos, to do her
service, adventure at all, undertake any enterprise.  And as Serranus the Spaniard,
then Governor of Sluys, made answer to Marquess 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 2 Agatho contends,
a true lover is wise, just, temperate, and valiant. 83" I doubt not, therefore, but if a
man had such an army of lovers (as Castilio supposeth) he might soon conquer all
the world, except by chance he met with such another army of inamoratos to oppose
it." 84 For so perhaps they might fight as that fatal dog and fatal hare in the heavens,
course one another round, and never make an end.     Castilio thinks Ferdinand King
of Spain would never have conquered Granada, had not Queen Isabel and her ladies
been present at the siege: s5 It cannot be expressed what courage the Spanish
knights took, when the ladies were present, a few Spaniards overcame a multitude
of Moors."    They will undergo any danger whatsoever, as Sir Walter Manny in
Edward the Third's time, stuck full of ladies' favours, fought like a dragon.   For
soli amcantes, as 86 Plato holds, pro amicis mori appetunt, only lovers will die for their
friends, and in their mistress5 quarrel.  And for that cause he would have women
follow the camp, to be spectators and encouragers of noble actions: upon such an
occasion, the  7 Squire of Dames himself, Sir Lancelot or Sir Tristram, Caesar, 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, JS 2anmque dolos inspirat amor, fraudesque ministrat, sg 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, seel dormientem Jupiter compressit, by which means Jupiter had his will.
Infinite such tricks love can devise, such fine feats in abundance, with wisdom and
wariness, 90quis fallere possit amcantem. All manner of civility, decency, compliment.and good behaviour, plls solis et leporis, polite graces and merry conceits; Boccaccio 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 farmhouse 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 9 Cymon
saw her, he stood leaning on his staff gaping on her immoveable, and in amaze;" at
last he fell so far in love with the glorious object, that he began to rouse himself up,
to bethink what he was, would needs follow 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'7 Angerianus.   sO Faerie Qu. lib. 4. cant. 2. rorum copias superarunt.  86 Lib. 5. de legibus.
si Zened. preverb. cont. 6. s8'-lat, conviv.  83 Lib. 3. 87 Spenser's Faerie Queene, 3. book. cant. 8.  s8 Hyde Aulico. Non dubito quin is qui talem exercitumn ginus, 1.2. " For love both inspires us with stratagems,
haberet, totius orbis statim victor esset, nisi forte curm and suggests to us frauds."  89 Aratus in phecnom.
aliquo exercitu confligendum esset in quo omnes ama- 0 Virg. " Who can deceive a lover."  91 Hanc ubi
tores essent.  e4 Hliginns de cane et lepore ccelesti, conspicatus est Cynmon, baculo innixus, inamobili
et decimator.  85Vix dici potest quantam inde auda- stetit, et Inirabundus, &c.
ciam assumerent Hispani, inde pauci infinitas Mau2T




518                                 Love-Melancholy.                      [Part. 3. Sec. 2.
complete gentlemen in Cyprus, did many valorous exploits, and all for the love of
mistress Iphigenia. In a word, I may say thus much of them all, let them'be never
so clownish, rude and horrid, Grobians and sluts, if once they be in love they will
be most neat and spruce; for, 92 Omnibus rebus, et nitidis nitoribus antevenit amor,
they will follow the fashion, begin to trick up, and to have a good opinion of themselves, venustatem enim mater 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 aspect 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, composed 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, 93preter quam res patitur student elegantice 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, cuffs, slicks his hair, twires his
beard, &c. When Mercury was to come before his mistress,
94o    "Chlamydemque ut pendeat aptr         " He put his cloak in order, that the lace,
Collocat, ut limbus totumque appareat aurum."  |  And hem, and gold-work, all might have his grace."
Salmacis would not be seen of Hermaphroditus, till she had spruced up herself first,
9s " Nec tamen ante adiit, etsi properabat adire,  " Nor did she come, although'twas her desire,
Quam se composuit, quam circumspexit amictus,  Till she compos'd herself, and trimm'd her tire,
Et finxit vultum, et meruit formosa videri."   And set her looks to make him to admire."
Venus had so ordered the matter, that when her son 96iEneas was to appear before
Queen Dido, he was
"Os humerosque deo similis (namque ipsa decoram
Cesariem nato genetrix, lumenque juventce
Purpureum et letos oculis afflarat 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 Heliogabalus, new chosen
emperor, when he was to be seen of the people first. When the hirsute cyclopical
Polyphemus courted Galatea;
97 " Jamque tibi formre, jamque est tibi cura placendi,  "And then he did begin to prank himself,
Jam rigidos pectis rastris Polypheme capillos,  To plait and comb his head, and beard to shave,
Jam libet hirsutam tibi falce recidere barbam,  And look his face i' th' water as a glass,
Et spectare feros in aqua et componere vultus."  And to compose himself for to be brave."
He was upon a sudden now spruce and keen, as a new ground hatchet. He now
began to have a good opinion of his own features and good parts, now to be a
gallant.
"Jam Galatea veni, nec munera despice nostra,   " Come now, my Galatea, scorn me not,
Cert6 ego me novi, liquidaque in irrnaine vidi  Nor my poor presents; for but yesterday
Nuper aque, placuitque mihi mea forma videnti."  I saw myselfi' th' water, and nmethought
Full fair I was, then scorn me not I say."
9 " Non sum ade6 informis, nuper me in littore vidi,
Cum placidum ventis staret mare" —'Tis the common humour of all suitors to trick up themselves, to be prodigal in
apparel, pure lotus, neat, combed, and curled, with powdered hair, comptus et calimistratus, 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 everyday new suits, as,the fashion varies; going as if he trod upon eggs, as Heinsius writ to Primierus,
99 if once he be besotten on a wench, he must like 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 fashion, how to cut his beard, and
wear his locks, to turn up his mustachios, and curl his head, prune his pickitivant,
92 Plautus Casina, act. 2. sc. 4. 93 Plautus. 94 Ovid. shore."  9 Epist. An uxor literato sit ducenda.
Met. 2.   95 Ovid. Met. 4.  96 Virg. 1.En. "He Noctes insomnes traducendte, literis renunciandum,
resembled a god as to his head and shoulders, for his sepe gemendum, nonnunquam et illacrymandum sorti
mother had made his hair seem beautiful, bestowed et conditioni ture. Vidcndum qum vestes, quis cultus,
upon him the lovely bloom of youth, and given the te deceat, quis in usu sit, utrum latus barb e, &c. Cur
happiest lustre to his eyes."  97 Ovid. Met. 13. cura loquendum, incedendum, bibendure et cum cura
9sVirg. E. 1.2. "I am not so deformed, I lately saw  insaniendum.
myself in the tranquil glassy sea, as I stood upon the




Mem. 3. Subs. 1.]               Symptoms of Love.                            519
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 apologetical oration he made at Antioch to excuse himself, he doth ironically confess, it hindered
his kissing, nam non licuit inde pura puris, eoque suavioribus labra labris adjungere,
but he did not much esteem it, as it seems by the sequel, de accipiendis dandisve
osculis non laboro, yet (to follow mine author) it may much concern a young lover,
he must be more respectful in this behalf, " he must be in league with an excellent
tailor, barberl"
100 " Tonsorem puerum sed arte talem,
Qualis nec Thalamis 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 without all doubt he will,
if he be truly touched with this loadstone of love. For as Erasmus hath it,.rMusicam docet amor et Poesin, love will make them musicians, and to compose ditties,
madrigals, elegies, love sonnets, and sing them to several pretty tunes, to get all good
qualities may be had. 2Jupiter perceived 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. 3" 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 as he was
capering amongst the gods, 4 " he flung down a bowl of nectar, which distilling upon
the white rose, ever since made it red:" and Calistratus, by the help of Daedalus,
about Cupid's statue  made a many of young wenches still a dancing, to signify
belike that Cupid was much affected with it, as without all doubt he was. For at
his and Psyche's wedding, the gods being present to grace the feast, Ganymede
filled nectar in abundance (as 6Apuleius 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 MJusicce super ingressa Venus saltavit, but his mother Venus
danced to his and their sweet content. Witty 7 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 tritons dancing round about, with every
one a torch, the sea-nymphs half naked, keeping time on dolphins' backs, and singing Hymeneus, Cupid nimbly tripping on the top of the waters, and Venus herself
coming after in a shell, strewing roses and flowers on their heads. Praxiteles, in all
his pictures of love, feigns Cupid ever smiling, and looking upon dancers; and in
St. 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
9France, as for citizens' wives and maids to dance a round in the streets, and often
100 Mart. Epig. 5. 1 Chil. 4. cent. 5. pro. 16. 2 Mar- tereni nectaris evertit saltans apud Deos, qui in terrain
tianus. Capella lib. 1. de nupt. philol. Jam. Illum  sentio  cadens, rosam  prius albam rubore infecit.  5 Puellas
amore teneri, ejusque studio plures habere comparatas choreantes circa juvenilem Cupidinis statuam fecit.
in fainultio disciplinas, &c.  3 Lib. 3. de aulico. Quis  Philostrat. Imag. lib. 3. de statuis. Exercitium  amori
choreis insudaret, nisi fceminarum causa? Quis nmsi. aptissimum.  6 Lib. 6. Met.  Tom. 4.  8 Korncm tantain navaret operarn nisi quod illius dulcedine man de cur. mort. part. 5. cap. 2.. Sat. puell;e dormienti
permulcere speret? Qluis tot carmina componeret, nisi insultantium, &c.  View of Fr.
ut inde affectus suos in nulieres explicaret?  4 Cra



520                              Love-Melancholy.                   [Part. 3. Sec. 2,.
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 professor, a
father of many children, he was so mad for the love of a young maid (that which
many of his friends were ashamed to see), an old gouty fellow, yet would dance
after fiddlers."  Many laughed him to scorn for it, but this omnipotent love would
have it so.
i" Hyacinthino hacillo            |   "Love hasty with his purple staff did make
Properans amor, me adegit            Me follow and the dance to undertake."
Violenter ad sequendurn."
And Itis no news this, no indecorum; for why? a good reason may be given of it.
Cupid and death met 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 -       12 Sic moritur Juvenis, sic moribundus amat. And who can then withstand it? If once we be in love, young or old, though our teeth shake in our heads,
like virginal jacks, or stand parallel asunder like the arches of a bridge, there is no
remedy, we must dance trenchmore for a need, over tables, chairs, and stools, &c.
And princum prancum is a fine dance. Plutarch, Sympos. 1. qucest. 5. doth in some
sort excuse it, and telleth us moreover in what sense, Musicam docet amor, licet priis
fuerit rudis, how love makes them that had no skill before learn to sing and dance;
he concludes, jtis only that power and prerogative love hath over us. 3'; 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 4 hundred sesterces
for a night's lodging, as they did of old to Lais of Corinth, or 5 ducenta drachmarum
millia pro unicd nocle, as Mundus to Paulina, spend all his fortunes (as too many do
in like case) to obtain his suit. For 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 overpassed,
that likely of what condition soever, if once they be in love, they turn to their
ability, rhymers, ballad makers, and poets.  For as Plutarch saith,'" They will be
witnesses and trumpeters of their paramours5 good parts, bedecking 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.
17," Ne ringas Mariana, meos me dispice canos,  "Sweet Marian do not mine age disdain,
Dee sennanm juvenem dia referre potes," &c.  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 Christmas 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.
"Equitabat homo per sylvam frondosam,      "A fellow rid by the greenwood side,
Ducebatque secuin Meswinden formosam,      And fair Meswinde was his bride,
Quid stanus, cur non imus?"               Why stand we so, and do not go?"
0,Vita ejus Puell e, amore septuagenarius senex pigrum.  14Josephus antiq. Jud. lib. 18. cap. 4.
usque ad insaniam correptus, multis liberis susceptis: 15 Gellius, 1.. cap. 8. Pretium noctis centunl sestertia.
multi non sine pudore conspexerunt senem et philo- 1 Ipsi enim volunt suarum amasiarum pulchritudinis
sophun podagricuim, non sine risu saltantem ad tibiae precones ac testes esse, eas laudibus, et cantilenis et
modes.   1 Anacreon. Carm. 7.  12 Joach. Bellius versibus exonare, ut auro statuas, ut memorentur, et
Epig. "Thus youth dies, thus in death he loves." ab omnibus admirentur.  17 Tom. 2. Ant. Dialogo.
3s De taciturno loquacesm facit, et de verecundo officio- 1s Flores hist. fol. 298.
sum reddit, de negligente industrium, de socorde im



Mem. 3. Subs. 1.]               Symptoms of Love.                            521
This they sung, he chaft, till at length, impatient as he was, he prayed to St. Magnus,
patron of the church, they might all three sing and dance till that time twelvemonth,
and so' they did without meat and drink, wearisomeness or giving over, till at year's
end they ceased singing, and were absolved by Herebertus 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, Corn. in 4. Sect. 27. Prov. drist. ob seminis abundantiam crebre cogitationes, venerisfrequens recordatio et pruriens voluptas, Sic. an,
earnest longing comes hence, pruriens corpus, pruriens anima, amorous conceits,
tickling thoughts, sweet and pleasant hopes; hence it is, they can think, discourse
willingly, or speak almost of no other subject.'Tis their only desire, if it may be
done by art, to see their husband's picture in a glass, they'll give anything to know
when they shall be married, how many husbands they shall have, by cromnyomantia,
a kind of divination with 20 onions laid on the altar on Christmas eve, or by fasting
on St. Anne's eve or night, to know who shall be their first husband, or by amphitomantia, by beans in a cake, &c., to burn the same.  This love is the cause of all
good conceits, 1 neatness, exornations, plays, elegancies, delights, pleasant expressions, sweet motions, and gestures, joys, comforts, exultancies, and all the sweetness
of our life, 22 qualis jam'vita foret, aut quid jucundi sine aured Venere?  23 Emoriar
cum ista non amplius mihi curafiuerit, 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 unsavory proceedings
24.bsit amor, surgunt tenebrce, torpedo, veternum, pestis, g4c. 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. 23 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, Contiles, Paradine, Camillus de Camillis, may be
ascribed to it. Most of our arts and sciences, painting amongst the rest, was first
invented, saith 26 Patritius ex amoris beneficio, for love's sake. For when the daughter of 27 Deburiades the Sycionian, was to take leave of her sweetheart now going to
wars, ut desiderio ejus minus tabesceret, to comfort herself in his absence, she took
his picture with coal upon a wall, as the candle gave the shadow, which her father
admiring, perfected afterwards, and it was the first picture by report that ever was
made. And long after, Sycion for painting, carving, statuary, music, and philosophy,
was preferred before all the cities in Greece. 2SApollo was the first inventor of
physic, divination, oracles; Minerva found out weaving, Vulcan curious ironwork,
Mercury letters, but who prompted all this into their heads? Love, Nunquam talia
invenissent, nisi talia adamassent, 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 Pharyllus the tyrant stole it away,
and presented it to Ariston's wife, on whom he miserably doted (Parthenius tells the
story out of Phylarchus); but why did Vulcan make this excellent Ouch? to give
Hermione Cadmus' wife, whom      he dearly loved.  All our tilts and tournaments,
orders of the garter, golden fleece, &c. — obilitas sub amorejacet-owe their beginnings to love, and many of our histories.  By this means, saith Jovius, they would
express their loving minds to their mistress, and to the beholders.'Tis the sole
subject almost of poetry, all our invention tends to it, all our songs, whatever those
old Anacreons: (and therefore Hesiod makes the Muses and Graces still follow
Cupid, and as Plutarch holds, Menander and the rest of the poets were love's
priests,) all our Greek and Latin epigrammatists, love writers.  Antony Diogens the
most ancient, whose epitome we find in Phocius Bibliotheca, Longus Sophista, Eus19 Per totumr annum cantarunt, pluvia super illos non 2s E Greco.  24 Angerianus.  25 Lib. 4. tit. 11. de
cecidit;.non frigus, non calor, non sitis, nec lassitudo  prin. instit.  26 Plin. lib. 35. cap. 12.  27 Gerbelius,
illos affecit, &c.  20 His eorum nomina inscribuntur 1. 6. descript. Gr.  2 Fransus, 1. 3. de symbolis qui
de quibus quaerunt.  21 Huic munditias, ornatum, primus symbolum excogitavit voluit nimirum hac raleporem, delicias, ludos, elegantiamn, ornnem denique tione implicatum animumrevolvere,eumqueveldominae
vita suavitatem debelnus.  22 Hyginus cap. 272. vel aliis intuentibus ostendere.
66                             2T2




522                                 Love-Melancholy.                       [Part. 3. Sec. 2.
tathius, Achilles, Tatius, Aristeenetus, Heliodorus, Plato, Plutarch, Lucian, Parthenius, Theodorus, Prodromus, Ovid, Catullus, Tibullus, &c. Our new Ariostoes,
Boyards, Authors of Arcadia, Urania, Faerie Queen, &c. Marullus, Leotichius, Angerianus, Stroza, Secundus, Capellanus, &c. with the rest of those facete 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 29Nevisanus the lawyer holds, " there never was any excellent poet that invented good fables, or made laudable verses, which was not in
love himself;" had he not taken a quill from Cupid's wings, he could never have
written so amorously as he did.
"0,, Cynthia te vatem fecit lascive Properti,    " Wanton Propertius and witty Gallus,
Ingenium Galli pulchra Lycoris hahet.          Subtile Tiballus, and learned Catullus,
Fama est arguti Nemesis formosa Tibulli,         It was Cynthia, Lesbia, Lychoris,
Lesbia dictavit docte Catulle tibi.            That made you poets all; and if Alexis,
Non me Pelignus, nec spernet Mantua vhtem,       Or Corinna chance my paramour to be,
Si qua Corinna mihi, si quis Alexis erit."     Virgil and Ovid shall not despise me."
31" Non me carminibus vincet nec Thraceus Orpheus,
Nec Linus."
Petrarch's Laura made him so famous, Astrophel's Stella, and Jovianus Pontanus'
mistress was the cause of his roses, violets, lilies, nequitiae, blanditiw, joci, decor,
nardus, ver, corolla, thus, Mars, Pallas, Venus, Charis, crocum, Laurus, unguentem,
costum, lachrymae, myrrha, musae, &c. and the rest of his poems; why are Italians
at this day generally so good poets and painters? Because every man of any fashion
amongst them hath his mistress.       The very rustics and hog-rubbers, Menalcas and
Corydon, qui fatant de stercore equino, 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 32 trees, true lover's knots, pretty gifts.
" With tokens, hearts divided, and half rings,
Shepherds in their loves are as coy as kings."
Choosing lords, ladies, kings, queens; and valentines, &c., they go by couples,
" Corydon's Phillis, Nysa and Mopsus,
Witl dainty Dousibel and Sir Tophus."
Instead of odes, epigrams and elegies, &c., they have their ballads, country tunes,
4 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.
3 " Thou honeysuckle of the hawthorn hedge,       Be thou the Lady Cressetlight to me,
Vouchsafe in Cupid's cup my heart to pledge;   Sir Trolly Lolly will I prove to thee.
My heart's dear blood, sweet Cis is thy carouse  Written in haste, farewell my cowslip sweet,
Worth all the ale in Gammer Gubbin's house."    Pray let's a Sunday at the alehouse meet."
I say no more, affairs call me away,
My father's horse for provender doth stay.
Your most grim stoics and severe philosophers will melt away with this passion, and
if 34Atheneus belie them not, Aristippus, Apollidorus, Antiphanes, &c., have made
love-songs and commentaries of their mistress' praises, 35 orators write epistles, princes
give titles, honours, what not? 36 Xerxes gave to Themistocles Lampsacus to find
him wine, Magnesia for bread, and Myunte for the rest of his diet.          The 37 Persian
kings allotted whole cities to like use, hcec civitas mulieri redimiculum prebeat, hcc
in collum, hcec in crines, one whole city served to dress her hair, another her neck,
a third her hood. Ahasuerus would 38 have given Esther half his empire, and 39 Herod
bid Herodias "ask what she would, she should have it."             Caligula gave 100,000
sesterces to his courtesan 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 Rome for the
commonwealth's good, he would give but 6000 sesterces at most. 40Dionysius, that
2i Lib. 4. num. 102. sylvae nuptialis poetse non inve- Dipnosophist.  35 See Putean. epist. 33. de sua Mar.
niunt fabulas, aut versus laudalos faciunt, nisi qui ab'gareta Beroaldus, &c.  36 Hen. Steph. apol. pro Herod.
amore fuerint excitati.   30 Martial. ep. 73. lib. 9. 37 Tully orat. 5. ver.  38 Estl. v.  39 Mat. I. 47.
31Virg. Eclog. 4. "None shall excel ne in poetry, 40 Gravissimis regni negotiis nihil sine amasie sue conneither the Thracian Orpheus, nor Apollo."  3 Te- sensu fecit, omnesque actiones suas scortillo coinmuni.
neris arboribus arnicarum nomina inscribentes ut simul cavit, &c. Nich. Bellus. discours. 26. de amat.
crescant. Hoed.    3 S. R. 1600.  34 Lib. 13. cap.




Mem. 4.]                  Prognostics of Love-Melancholy.                       523
Sicilian tyrant, rejected all his privy councillors, and was so besotted on Mirrha his
favourite and mistress, that he would bestow no office, or in the most weightiest
business of the kingdom do aught without her especial advice, prefer, depose, send,
entertain no man, though worthy and well deserving, but by her consent; and he
again whom she commended, howsoever unfit, unworthy, was as highly approved.
Kings and emperors, instead of poems, build cities; Adrian built Antinoa 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.
4' Socrates professeth himself love's servant, ignorant in all arts and sciences, a doctor alone in love matters, et quum alienarum   rerum   omnium  scientiam diffteretur,
saith 42 Maximus Tyrius, his sectator, hujus negotii professor) Lc., and this he spake
openly, at home and abroad, at public feasts, in the academy, in Pyrceo, Lycceo, sub
Platano, S'c., 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
43 Haedus' mind, "no man can discourse of love matters, or judge of them      aright,
that hath not made trial in his own person," or as.Eneas Sylvius 44 adds, " hath not
a little doted, been mad or love-sick himself. I confess I am but a novice, a contemplator only,.Jescio quid sit amor nec amo45 —  I have a tincture; for why should
1 lie, dissemble or excuse it, yet homo sum, 4'c., not altogether inexpert in this subject, non sum prceceptor amandi, and what I say, is merely reading, ex altorum forsan
ineptiis, by mine own observation, 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 is, what will be
the event of such miseries, what they foretel. Some are of opinion that this love
cannot be cured, JVullis amor est medicabiZis herbis, it accompanies them to the
46 last, Idem amor exitio est pecori pecorisque magistro.  "The same passion consume both the sheep and the shepherd," and is so continuate, that by no persuasion
almost it may be relieved. 47 Bid me not love," said Euryalus, " bid the mountains
come down into the plains, bid the rivers run back to their fountains; I can as soon
leave to love, as the sun leave his course;
458s Et prius mequoribus pisces, et montibus umbre,  "First seas shall want their fish, the mountains shade
Et volucres deerunt sylvis, et nmurmura ventis,  Woods singing birds, the wind's murmurshall fade,
Quam mihi discedent formose 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.
49," Omnes humanos curat medicina dolores,  1  "Physic can soon cure every disease,
Solus amor morbi non habet artificeml."   0 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 meantime, if it take his course, and be not otherwise eased or amended,
it breaks out into outrageous often and prodigious events.   ndmor et Liber violenti
dii sunt, as 51 Tatius observes, et eousque animum    incendunt, ut pudoris oblivisct
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 ordi41 Amoris famulus onnerm scientiam diffitetur, aman. nunquam mortuus est qui amat. XEn. Sylv. 47 Eurial.
di tamen se scientissimum doctorem anoscit. 42Serm. ep. ad Lucretiam, apud JEnean Sylvium; Rogas ut
8.  43 Quis horurm scribere molestias potest, nisi qui amare deficiam? roga montes ut in planum deveniant,
et is aliquantum insanit?  44 Lib. 1. de non temnen- ut fontes flumina repetant; tam possum te non amare
dis amoribus; opinor hac de re neminem aut desceptare ac suum Phcebus rclinquere cursum.  48 Buchanan
recte posse aut judicare qui non in ea versator, aut Syl.  49 Propert. lib. 2. eleg. 1.  60 Est orcus ilia
imagnum fecerit periculum.  45 " I am not in love, nor vis, est immedicabilis, est rabies insana.  51 Lib. 2.
do I know what love may be."  46 Semper moritur,




524                                 Love-Mkelancholy.                      [Part. 3. Sec. 2.
narily, as are thoroughly possessed with this humour, become insensati et insani, for
it is 52amor insanus, as the poet calls it, beside themselves, and as I have proved, no
better than beasts, irrational, stupid, head-strong, void of fear of God or men, they
frequently forswear themselves, spend, steal, commit incests, rapes, adulteries, murders, depopulate towns, cities, countries, to satisfy their lust.
53" A devil'tis, and mischief such doth work,
As never yet did Pagan, Jew, or Turk."
The wars of Troy may be a sufficient witness; and as Appian, lib. 5. hist. saith of
Antony and Cleopatra, 54     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 be taken by her."
55 Qui in amore prcecipitavit, pejus perit, quam qui saxo salit. 56," 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 57 Platina, "comes repentance, dotage, they lose themselves, their wits, and make shipwreck of their fortunes altogether:" madness, to
make away themselves and others, violent death. Prognosticatio est talis, saith Gordonius, 5Ssi non succurratur iis, aut in maniam    cadunt, aut moriuntur; the prognostication is, they will either run mad, or die.    " For if this passion continue," saith
594Elian Montaltus,    it makes the blood hot, thick, and black; and if the inflammation get into the biain, with continual meditation and waking, it so dries it up, that
madness follows, or else they make away themselves," 60            Corydon, Corydon, qu(c
te dementia cepit?    Now, as Arnoldus adds, it will speedily work these effects, if it
be not presently helped; 61 " 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,
62" Eheu triste jugum quisquis amoris habet,   " Oh heavy yoke of love, which whoso bears,
Is prius ac norit se periisse perit."        Is quite undone, and that at unawares."
So she confessed of herself in the poet,
63 --    " insaniam priusquam quis sentiat,  "I shall be mad before it be perceived,
Vix pili intervallo a furore absum."         A hair-breadth off scarce am I, now distracted."
As mad as Orlando for his Angelica, or Hercules for his Hylas,
"At ille ruebat qu5 pedes ducebant, furibundus,  "He went he car'd not whither, mad he was,
Nam illi stevus Deus intus jecur laniabat."     The cruel God so tortured him, alas!"
At the sight of Hero I cannot tell how many ran mad,
64 " Alius vulnus celans insanit pulchritudine puell."  Mand hilst he doth conceal his grief,
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: 65JNec modus aut requies nisi mors reperitur amoris: death is the common catastrophe to such persons.
6 " Mori mihi contingat, non enim alia           "Would I were dead, for nought, God knows,
Liberatio ab arrumnnis fuerit ullo pacto istis."  But death can rid me of these woes."
As soon as Euryalus departed from Senes, Lucretia, his paramour, " never looked
up, no jests 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 latus,
Indignantem animam vacuas effudit in auras;"
so did Dido; Sed moriamur ait, sic sic juvat ire per umbras;67 Pyramus and Thisbe,
52 Virg. El. 3.  6 R. T.   54 Qui quidem amor Corydon! what madness possesses you?"  61 Insani
utrosque et totam Egyptum extremis calamitatibus fiunt aut sibi ipsis desperantes mortem afferunt. Lan.
involvit.   5 Plautus.   56 Ut corpus pondere, sic guentes cito mortem aut maniam patiuntur.  62 Calanimus amore prmecipitatur. Austin. 1. 2. de civ. dei. c.28. cagninus.  63 Lucian Imag. So for Lucian's mistress,
57 Dial. hinc oritur punitentia desperatio, et non vident all that saw her, and could not enjoy her, ran mad, or
ingenium se cum re simul amisisse.  58 Idem Sava- hanged themselves.  64Museus.  65 Ovid. Met. 10.
narola, et plures alii, &c. Rabidam facturus Orexin. lEneas Sylvius. Ad ejus decessum nunquam visa LuJuven.  59 Cap. de Heroico Amore. Hfec passio durans cretia ridere, nullis facetiis, jocis, nullo gaudio potuit
sanguinem torridum et atrabiliarum reddit; hie vero ad letitiam renovari, mox in egritudinem incidit, et sic
ad cerebrum delatus, insaniarn parat, vigilia et crebro brevi contabuit. 66 Anacreon. 67" But let me die, she
desiderio exsiccans.  60 Virg. Egl. 2. "Oh Corydon, says, thus; thus it is better to descend to the shades."




Mem. 5. Subs. 1.]             Cure of Love-Melancholy.                               525
Medea,    8 Coresus and Callirhoe, 69Theagines the philosopher, and many myriads
besides, and so will ever do,
70 -     " et mihi fortis                      " Whoever heard a story of more woe,
Est manus, est et amor, dabit hic in vulnera vires."  Than that of Juliet and her Romeo?"
Read Parthenium in Eroticis, and Plutarch's amatorias narrationes, or love stories,
all tending almost to this purpose. Valeriola, lib. 2. observ. 7, hath a lamentable
narration of a merchant, his patient, 7" that raving through impatience of love, had
he not been watched, would every while have offered violence to himself." Amatus
Lucitanus, cent. 3. car. 56, hath such 72 another story, and Felix Plater, med. observ.
lib. 1. a third of a young 73gentleman that studied physic, and for'the love of a doctor's daughter, having no hope to compass his desire, poisoned himself, 74anno 1615.
A barber in Frankfort, because his wench was betrothed to another, cut his own
throat. 75At Neoburg, the same year, a young man, because he could not get her
parents' consent, killed his sweetheart, and afterward himself, desiring this of the
magistrate, as he gave up the ghost, that they might be buried in one grave, Quodque rogis superest una requiescat in urna, which 76 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 77 Campos
lugentes in the Elysian fields, —      quos durus amor crudeli tabe peredit,78 in a
myrtle grove
79 --— " et myrtea circnm
Sylva tegit: curie 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. 8~Catiline killed his
only son, misitque ad orci pallida, lethi obnubila, obsita tenebris loca, for the love
of Aurelia Oristella, quvd ejus nuptias vivofilio recusaret. s' Laodice, the sister of
Mithridates, poisoned her husband, to give content to a base fellow          whom    she
loved. 2 Alexander, to please Thais; a concubine of his, set Persepolis on fire.
"3 Nereus' 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 noblemnan in Venice. 84Constantine Despota made away Catherine, his wife, turned his
son Michael and his other children out of doors, for the love of a base scrivener's
daughter in Thessalonica, with whose beauty he was enamoured. S1Leucophria
betrayed the city where she dwelt, for her sweetheart's sake, that was in the enemies'
camp.     Pithidice, the governor's daughter of Methinia, for the love of Achilles,
betrayed the whole island to him, her father's enemy. 87 Diognetus did as much in
the city where he dwelt, for the love of Policrita, Medea for the love of Jason, she
taught him   how to tame the fire-breathing brass-feeted bulls, and kill the mighty
dragon that kept the golden fleece, and tore her little brother Absyrtus in pieces, that
her father 2Ethes 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.
IMEMB. V.
SUBSECT. I.-Cure of Love-Alelancholy, by Labour, Diet, Physic, Fasting, <Cc.
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,
88       "g facilis descensus Averni;
Sed revocare gradurn, superasque evadere ad auras;  It is an easy lassage down to hell,'Hic labor, ~hoc opus est."- _                But to conme back, once there, you cannot well."
68 Pausanias Achaicis, I. 7.  69 Megarensis amore cruel love with its wasting power destroyed." 79 "And
flagrans Lucian. Tom. 4.  70 Ovid. 3. net.  7 Furi- a myrtle grove overshadow thee; nor do cares relinbuindus putavit se videre irnaginem puellie, et coram  quish thee even in death itself."  0 Sal. Val.
loqui blandiens illi, &c.   72Juven. Hebraus. 8i Sabel. lib. 3. En. 6.  82Curtius, lib. 5.  8 Chal7s Juvenis Medicinte operam dans doctoris filialm depe- cocondilas de reb. Tuscicis, lib. 9. Nerei uxor Athenaribat, &c.  74Gotardus Arthus Gallobelgicus, nund. rum domina, &c.  84 Nicephorus Greg. hist. lib. 8.
vernal. 1615. collum novacula aperuit: et inde expi- Uxorem occidit liberos et Michaelenm filium videre
ravit.    75Curn renuente parente utroque et ipsa abhorruit. Thessalonice amore captus pronotarii,
virgine frui non posset, ipsum et ipsam interfecit, hoc fili.c, &c.  85 Parthenrius Erot. lib. ap. 5.   86 Iden
a magistratu petens, ut in eodera sepulchro sepeliri ca. 21. Gubernatoris alia Achillis amLo e capta civipossent.   76 Boccaccio.  77 Sedres eoram qui pro tatem prodidit.  87 Idem. cap. 9.  8 Virg.. n. 6.
amoris impatientia pareunt, Virg. 6. Enid. 7d " Whom




526                                 Love-rielancholy.                     [Part. 3. Sec. 2.
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, Montaltus, 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
Bacchofriget Venus (love grows cool without bread and wine). As an             9idle sedentary life, liberal feeding, are great causes of it, so the opposite, labour, slender and
sparing diet, with continual business, are the best and most ordinary means to
prevent it.
" Otio si tollas, periere Cupidinis artes,    "Take idleness away, and put to flight
Contemptaeque jacent, et sine luce faces."  | Are Cupid's arts, his torches give no light."
Minerva, Diana, Vesta, and the nine Muses were not enamoured at all, because they
never were idle.
90 " Frustra blanditiae appulistis ad has,n vain are a your flatteries
Frustra nequitice venistis ad has,                  vain re all our knaveries,
Frastra delitime obsidebitis has,                 In vain are all your knaveries,
Frustra delitiae obsidebitis has,                 Delights, deceits, procacities,
Frustra has illecebrw., et procacitates,          ighs, kisses, and conspiracies,
Et suspiria, et oscuia, et susurri,               An whate'er is done by art,
Et quisquis male sana corda amantumTo bewitch a lover's heart."
Blandis ehria fascinat venenis."'Tis in vain to set upon those that are busy.'Tis Savanarola's third rule, Occupari
in multis et magnis negotiis, and    Avicenna's precept, cap. 24. 91 Cedit amor rebus;
res, age tutus eris. To be busy still, and as 9GGuianerius enjoins, about matters of
great moment, if it may be. M93agninus adds, "Never to be idle but at the hours
of sleep."
94 --    " et ni                   "For if thou dost not ply thy book,
Poscas ante diem librum cum lumine, si non         By candle-light to study bent,
Intendas animum studiis, et rebus honestis,        Employ'd about some honest thing,
Invidia vel amore miser torquebere." -             Envy or love shall thee torment."
No better physic than to be always occupied, seriously intent.
95 " Cur in penates rarius tenues subit,         Why dost thou ask, poor folks are often free,
Haec delicatas eligens pestis domus,          And dainty places still molested be?"
Mediumque sanos vulgus affectus tenet?" &e.
Because poor people fare coarsely, work hard, go wolward and bare.            "NJAon habet
unde suum paupertas pascat amorem.        97 Guianerius therefore prescribes his patient
" to go with hair-cloth next his skin, to go bare-footed, and bare-legged in cold
weather, to whip himself now and then, as monks do, but above all to fast. Not
with sweet wine, mutton and pottage, as many of those tender-bellies do, howsoever
they put on Lenten faces, and whatsoever they pretend, but from all manner of meat.
Fasting is an all-sufficient remedy of itself; for, as Jason Pratensis holds, the bodies
of such persons that feed liberally, and live at ease, 98     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, 99    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 00 Ambrose,
4 is a friend of virginity, so is it an enemy to lasciviousness, but fulness overthrows
chastity, and fostereth all manner of provocations."        If thine horse be too lusty,
Hierome adviseth thee to take away some of his provender; by this means those
9 Otium naufragium castitatis. Austin.  9o Bu- &c.  os Daemonibus referta sunt corpora nostra, illochanan. Hendeca syl.  91 Ovid lib. 1. remed. "Love rum precipue qui delicatis vescuntur eduliis, advolitant,
yields to business; be employed, and you'll be safe." et corporibus inhierent; hanc ob rem jejunium im92 Cap. 16. circares arduas exerceri.  93 Part 2. c. 23. pendio probatur ad pudicitiam.  99 Victus sit attenuareg. San. His, printer horam somni, nulla per otium  tus, balnei frequens usus et sudationes, cold baths, not
transeat.     94 Hor. lib. I. epist. 2.  95 Seneca. hot, saith Magninus, part 3. ca. 23. to dive over head
06 " Poverty has not the means of feeding her passion." and ears in a cold river, &c.  100 Ser. de gula; fames
97Tract. 16. cap. 18. saepe nuda came cilicium portent arnica virginitati est, inimica lascivia: saturitas vero
tempore frigido sine caligis, et nudis pedibus incedant, castitatem perdit, et nutrit illecebras.
in pane et aqua jejunent, saepius se verberibus caedant,




Mem. 5. Subs. 1.]            Cure of Love-JM.elancholy.                          527
Pauls, Hilaries, Anthonies, and famous anchorites, subdued the lusts of the flesh; by
this means Hilarion " made his ass, as he called his own body, leave kicking, (so'Hierome relates of him in his life) when the devil tempted him    to any such foul
offence."  By this means those 2 Indian Brahmins kept themselves continent: they
lay upon the ground covered with skins, as the red-shanks do on heather, and dieted
themselves sparingly on one dish, which Guianerius would have all young men put
in practice, and if that will not serve, 3Gordonius " would have them       soundly
whipped, or, to cool their courage, kept in prison," and there fed with bread and
water till they acknowledge their error, and become of another mind. If imprisonment and hunger will not take them      down, according to the directions of that
4Theban 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 mentioned, which cause venery, or provoke lust, so they must use an opposite diet.
5 Wine must be altogether avoided of the younger sort.    So 6Plato prescribes, and
would have the magistrates themselves abstain from     it, for example's sake, highly
commending the 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
modern Turks, but for temperance, it being animce virus et vitiorumfomes, a plague
itself, if immoderately taken. Women of old for that cause,'in hot countries, were
forbid the use of it; as severely punished for drinking of wine as for adultery; and
young folks, as Leonicus hath recorded, Var. hist. 1. 3. cap. 87, 88. out of Athenaeus
and others, and is still practised in Italy, and some other countries of Europe and
Asia, as Claudius Minoes hath well illustrated in his Comment on the 23. Emblem
of Alciat. So choice is to be made of other diet.
"Nec minus erucas aptum est vitare salaces,  " Eringos are not good for to be taken,
Et quicquid veneri corpora nostra parat."  And all lascivious meats must he forsaken."
Those opposite meats which ought to be used are cucumbers, melons, purslain,
water-lilies, rue, woodbine, ammi, lettuce, which Lemnius so much commends, lib.
2, cap. 42. and Mizaldus hort. med. to this purpose; vitex, or agnus castus before
the rest, which, saith 8 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 Elian, 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 feeling of their misery, a cup of wine and full diet is not
amiss, and as Valescus adviseth, cunz alid honesta venerem scepe exercendo, which
Langius epist. med. lib. 1. epist. 24. approves out of Rhasis (ad assiduationem coitus
invitat) and Guianerius seconds it, cap. 16. tract. 16. as a 9very profitable remedy.
10_~ -  i tument tibi quum inguina, cum si
Ancilla, ant verna prmesto est, tentigine rumpi
Malis? non ego namque," &c."Jason Pratensis subscribes to this counsel of the poet, Excretio enim aut tollet
prorsus aut lenit cegritudinem.  As it did the raging lust of Ahasuerus, 12 qui ad impatientiam  amoris leniendam, per singulas fere noctes novas puellas devirginavit.
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., 131 A lover that hath as it were lost himself through impotency, impatience,
Vita Hilarionis, lib. 3. epist. cum tentasset eum Sam. part. 3. cap. 23. Mirabilem vim habet.  Cum
damon titillatione inter catera, Ego inquit, aselle, ad muliere aliqua gratiosa sepe coire erit utilissimum.
corpus suum, faciam, &c.  a Strabo. 1. 15. Geog. sub Idem Laurentius, cap. 11.  10 Hor.  1 Cap. 29. de
pellibus, cuhant, &c.  s Cup. 2. part. 2. Si sit juve morb. cereb.  12 Beroaldus orat. de amore.  13 Amanis, et non vult obedire, flagelletur frequenter et forti- tori, cujus est pro impotentia mens amota, opus est ut
ter, dum incipiat foetere.  4Laertius, lib. 6. cap. 5. paulatim animus velut a peregrinatione domum rev.oce
amori medetur fames; sin aliter, tempus; sin non hoc, tur per musicam, convivia, &c. Per aucupium, fabulaqueus.   s Vina parant animos Veneri, &c.  6 3. las, et festivas narrationes, laborem usque ad sudorem,
de Legibus.' Non minus si vinum bibissent ac si &c.
adulterium admisissent, Gellius, lib. 10. c. 23.  8 Rer.




528                             Love-Melancholy.                 [Part. 3. Sec. 2.
must be called home as a traveller, by music, feasting, good wine, if need be to
drunkenness itself, which many so much commend for the easing of the mind, all
kinds of sports and merriments, to see fair pictures, hangings, buildings, pleasant
fields, orchards, gardens, groves, ponds, pools, rivers, fishing, fowling, hawking,
hunting, to hear merry tales, and pleasant discourse, reading, to use exercise till he
sweat, that new spirits may succeed, or by some vehement affection or contrary passion to be diverted till he be fully weaned from anger, suspicion, cares, fears, &c.,
and habituated into another course."  Semper tecum sit, (as'4 Sempronius adviseth
Calisto his love-sick master) qui sermones joculares moveat, conciones ridiculas, dicteriafalsa, suaves historias,fabulas venustas recenseat, coramr ludat, SLc., still have
a pleasant companion to sing and tell merry'tales, songs and facete histories, sweet
discourse, &c. And as the melody of music, merriment, singing, dancing, doth augment the passion of some lovers, as'5 Avicenna notes, so it expelleth 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. Carolus a Lorme, amongst
other questions discussed for his degree at Montpelier in France, hath this, Jn
amantes et amantes iisdem remediis curentur     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 melancholy.  Consult with Valleriola observat. lib. 2. observ. 7. Lod. Mercatus lib. 2. cap. 4. de mulier. afect. Daniel
Sennertus lib. 1. part. 2. cap. 10.'6 Jacobus Ferrandus the Frenchman, in his Tract
de amore Erotique, Forestus lib. 10. observ. 29 and 30, Jason Pratensis and others
for peculiar receipts.  7Amatus 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:'sAvicenna confirms as much if need require,
and 19 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 Schola
Salernitana, 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 burning
lust, by 20 letting themselves blood under the ears, and to make both men and women
barren, as Sabellicus in his Eneades 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 still is in use amongst the Indians, a reason of which
Langius gives lib. 1. epist. 10.
Hue faciunt medicamenta venerem sopientia, ut camphora pudendis alligata, et in
Brachd gestata (quidam ait) menbrum flaccidum reddit.  Laboravit hoc morbo virgo
nobilis, cui inter ceetera prcescripsit medicus, ut laminam plumbeam multisforaminibus pertusamn ad dies viginti portaret in dorso; ad exiccandum vero sperma jussit
earn quam parcissime cibari, et manducare frequentur coriandrum prceparatum, et
semen lactucce et acetosce, et sic earn a morbo liberavit. Porro impediunt et remittunt
coitum folia salicis trita et epota, et si frequentius usurpentur ipsa in totum auferunt.
Idem praystat Topatius annulo gestatus, dexterurn lupi testiculum  attritum, et oleo
vel aqua rosata exhibitum veneris taedium inducere scribit Alexander Benedictus: lac
butyri commestum et semen canabis, et camphora exhibita idem Iprastant. Verbena
lerba gestata libidinem extinguit, pulvisqua ranae decollate et exiccatse.  Ad extinguendum coitum, ungantur membra genitalia, et renes et pecten aqua in qua opiumn
Thebaicumn sit dissolutum; libidini maxime contraria camphora est, et coriandrum
siccum frangit coitum, et erectionem virgme impedit; idem efficit synapium ebibitum.
Da verbenanm in potu et non erigetur virga sex diebus; utere mentha siccc cum aceto,
genitalia illinita succo hyoscyami aut cicutce, coitus appetitum sedant, 4'c. R. seminis
lactuc. portulac. coriandri an. 3j. menthic sicce 3fS. sacchari albiss. 3iiij. pulveriscentur omniac subtiliter, et post ea simul misce aqua neunpharis,f. confec. solida in mor14 Cmlestinm, Act. 2. Barthio interpret.  15 Cap. de aliis qua ad atram bilem pertinent.  8 Purgetur si
Illishi. Multus hoc affectu sanat cantilena, latitia, ejus dispositio venerit ad adust, huinoris, et phlebotomusica; et quidam sunt quos hawc angent.  l6 This mizetur.  19 Amantium morbus ut pruritus solvitur,
author came to my hands since the third edition of this venea sectione et cucurbitulis.  20 Cura a venre secbook.   17 Cent. 3. curat. 50. Syrupo helleborato et tione per aures, unde semper steriles.




Alem. 5. Subs. 2.]            Cure of Love-Melancholy.                              529
sulis.  Ex his sumat mane unum quum surgat.        Innumera fere his similia petas ab
Hildishemo loco praedicto, Mizaldo, Porta, caeterisque.
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 obstare principiis, to withstand the beginning, 2 Quisquis in primo obstitit, Pepulitque amoremtutus ac victorfuit, he that will but resist at first, may easily be a conqueror at the
last.  Baltazar Castilio, 1. 4. urgeth this prescript above the rest, 22" when he shall
chance (saith he) to light upon a woman that hath good behaviour joined with her
excellent person, and shall perceive his eyes with a kind of greediness to pull unto
them this image of beauty, and carry it to the heart: shall observe himself to be
somewhat incensed with this influence, which moveth within: when he shall discern those subtle spirits sparkling in her eyes, to administer more fuel to the fire, he
must wisely 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,
23 " Opprime dum nova sunt subiti mala semina morbi, I "Thy quick disease, whilst it is fresh to day,
Durn licet, in primo 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 friend24 (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 circumstance that may aggravate his disease, to remove
the object by all means; for who can stand by a fire and not burn?
25," Sussilite obsecro et mittite istanc foras,
Que 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 contubern.
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 2 Gregory Tholosanus 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 sibilantem, thou hadst better hear, saith 27Cyprian, a serpent hiss) 28" those amiable
smiles, admirable graces, and sweet gestures," which their presence affords.
29: Nefi capita liment solitis morsiunculis,
Et his papillarum oppressiunculis
Abstineant:" —
but all talk, name, mention, or cogitation of them, and of any other women, persons,
circumstance, amorous book or tale that may administer any occasion of remembrance.   30 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.
31" Et ffigitare decet simulacra et pabula amoris,
Abstinere sibi atque alio convertere mentern."
"4Gaze not on a maid,'" saith Syracides, " turn away thine eyes from         a beautiful
woman, c. 9. v. 5. 7, 8. averte oculos, saith David, or if thou dost see them, as Ficinus adviseth, let not thine eye be intentus ad libidinem, do not intend her more than
the rest: for as 32 Propertius holds, Ipse alimenta sibi maxima prcebet amor, love as
21 Seneca.  22 Cum in mulierem incidert, quae cum et scripta impudica, literae, &c.  27 Lib. de singul.
forma nmorum suavitatem conjunctam habet, et jam Cler.  28Tam admirabilem splendorem declinet,
oculos persenserit formae ad se imaginem cum aviditate gratiam, scintillas, amabiles risus, gestus suavissimos,
quadam rapere cum eadem, &c.  23 Ovid. de rem. lib. &c.  2 Lipsius, hort. leg. lib. 3. antiq. lec.  3s Lib.
1.  2 1aneas Silvius.  25 Plautus gurcu. "Remove 3. de vit. coBlitus cornpar. cap. 6.  31 Lucretius. "It
and throw her quite out of doors, she who has drank is best to shun the semblance and the food of love, to
my love-sick blood."    26 Tom. 2. lib. 4. cap. 10. abstain from it, and totally avert the mind frotn the
Syatag. imed. arc. Mira. vitentur oscula, tactus sermo, object."  O3Lib. 3. eleg. 10. 
67                                 2U




530                                Love-Melancholy.                     [Part. 3. Sec. 2.
a snow ball enlargeth itself by sight: but as Hierome to Nepotian, aut cequliter ama,
aut cequaliter ignora, either see all alike, or let all alone; make a league with thine
eyes, as 33Job did, and that is the safest course, let all alone, see none of them.
Nothing sooner revives, 34' or waxeth sore again," as Petrarch holds, "than love
doth by sight." " As pomp renews ambition; the sight of gold, covetousness; a
beauteous object sets on fire this burning lust."      Et multumn saliens incitat unda
sitim. The sight of drink makes one dry, and the sight of meat increaseth appetite.'Tis dangerous therefore to see.    A 35young gentleman in merriment would needs
put on his mistress's clothes, and walk abroad alone, which some of her suitors espying, stole him    away for her that he represented.     So much can sight enforce.
Especially if he have been formerly enamoured, the sight of his' mistress strikes him
into a new fit, and makes him rave many days after.
36 -_, Infirmis causa pusilla nocet,  "A sickly man a little thing offends.
Ut pene extinctum cinerem si sulphure tangas,  As brimstone doth a fire decayed renew,
Vivet, et ex minirno maximus ignis erit:   And makes it burn afresh, doth love's (lead flames,
Sic nisi vitabis quicquid renovabit amorem,   If that the former object it review."
Flamma recrudescet, quwa modo nulla fuit."
Or, as the poet compares it to embers in ashes, which the wind blows, "7Ut solet ca
ventis, $ec., a scald head (as the saying is) is soon broken, dry wood quickly kindles,
and when they have been formerly wounded with sight, how can they by seeing but
be inflamed? Ismenias acknowledgeth as much of himself, when he had been long
absent, and almost forgotten his mistress, 38" at the first sight of her, as straw in a
fire, I burned afresh, and more than ever I did before.       9" " Chariclia was as much
moved at the sight of her dear Theagines, after he had been a great stranger.7"
4~Mertila, in Aristenetus, swore she would never love Pamphilus again, and did
moderate her passion, so long as he was absent; but the next time he came in presence, she could not contain, effuse amplexa attrectari se sinit, eyc., she broke her
vow, and did profusely embrace him. Hermotinus, a young man (in the said 4 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 vestigiajlamnce,
he raved amain, Illa tamen emergens veluti lucida stella cepit elucere, 4-c., she did
appear as a blazing star, or an angel to his sight.  And it is the common passion of
all lovers to be overcome in this sort. For that cause belike Alexander discerning
this inconvenience and danger that comes by seeing, 42' when he heard Darius's
wife so much commended for her beauty, would scarce admit her to come in his
sight," foreknowing belike that of Plutarch, formosam videre periculosissimum, how
full of danger it is to see a proper woman, and though he was intemperate in other
things, yet in this superbe se gessit, he carried himself bravely.    And so when as
Araspus, in Xenophon, had so much magnified that divine face of Panthea to Cyrus,
43'" by how much she was fairer than ordinary, by so much he was the more unwilling to see her.5    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 was brought unto him, 44" and he had heard she was betrothed to a lord,
rewarded her, and sent her back to her sweetheart."     St. Austin, as 45 Gregory reports
of him, ne cum sorore quidem sua putavit habitandum, would not live in the house
with his own sister. Xenecrates lay with Lais of Corinth all night, and would not
touch her.   Socrates, though all the city of Athens supposed him to dote upon fair
Alcibiades, yet when he had an opportunity, 46solus cum solo to lie in the chamber
with, and was wooed by him      besides, as the said Alcibiades publicly 47 confessed,
formam sprevit et superbe contempsit, he scornfully rejected him. Petrar6h, that had
so magnified his Laura in several poems, when by the pope's means she was offered
33 Job xxxi. Pepigi fiedus cum oculis meis ne cogi- dorus, 1. 4. inflammat mentem novus aspectus, perinde
tarem de virgine.  3 Dial. 3. de contemptu mundi; ac ignis materime admotus, Chariclia, &c. 40 Epist. 15.
nihil facilius recrudescit quam amor; ut pomnpa visa 1.2.  41 Epist. 4.1.2.  42Curtius, lib. 3. cum uxorem
renovat ambitionem, auri species avaritiam, spectata Darii laudatam audivisset, tantum cupiditati sucn frwa.
corporis forma incendit luxuriam.  3 Seneca cont. num injecit, lt illam vix vellet intueri.  43 Cyro.
lib. 2. cont. 9.  36 Ovid.  37 Met. 7. ut solet a ventis paedia. cum Pantheae formnan evexisset Araspus, tanto
alimenta resumere, qumeque Pavia sub inducta latuit magis, inquit Cyrus abstinere oportet, quanto pulchrior
scintilla favilla. Crescere et in veteres agitata resur- est.  44 Livius, cum earnm regulo cuidam desponsaram
gere flammas.   38 Eustathii 1. 3. aspectus amorem  audivisset muneribus cumnulatatn remisit.  45 Ep. 39.
incendit, ut marcescen em in palea ignem ventus; lib. 7.  46 Et ea loqui posset qute soli amatores loqui
ardebam interea majore concepto incendio.  3 Helio- solent.  47 Platonis Convivio.




Mem. 5. Subs. 2.]              Cure of Love-Melancholy.                              531
unto him, would not accept of her. 48 ( It is a good happiness to be free from this
passion of love, and great discretion 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."
49 t, Nam vitare plagas in amoris ne jaciamur
Non ita difficile est, qumn captum retibus ipsis  To avod suc nets is no such mastery,
Exire, et validos Veneris perrumpere nodos."But ta escape is al the victory.
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, ferox ille ardor a natura insitus, 50 as he
terms it " such a furious desire nature hath inscribed, such unspeakable delight."
" Sic Divae Veneris furor,
Insanis ade mnentibus incubat,"
which neither reason, counsel, poverty, pain, misery, drudgery, partus dolor, 8fc., 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 mutation 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 i patridc, tis Savanarola's fourth rule, and Gordonius" 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: 5 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.
52 " Fuge littus amatum.          1      53" Ovid. I procul, et longas carpere perge vias.
Virg. Utile finitimis abstinuisse locis."   ----   sed fuge tutus eris."
Travelling is an antidote of love,
54 " Magnum iter ad doctas proficisci cogor Athenas,
Ut me longa gravi solvat amore via."
For this purpose, saith 55Propertius, 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
tam procul ibit amor. But so as they tarry out long enough: a whole year 5 Xenophon prescribes Critobulus, vix enim intra hoc tempus ab amore sanari poteris: some
will hardly be weaned under. All this 57 Heinsius merrily inculcates in an epistle to
his friend Primierus; first fast, then tarry, thirdly, change thy place, fourthly, think
of a halter. If change of place, continuance of time, absence, will not wear it out
with those precedent remedies, 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. Isaeus, a philosopher of Assyria, was a most dissolute liver in his youth,
paldm lasciviens, in love with all he met; but after he betook himself, by his friends'
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 sipriores oculos
amisisset, (saith mine "5 author) as if he had lost his former eyes. Peter Godefridus,
in the last chapter of his third book, hath'a story out of St. Ambrose, of a young
man that meeting his old love after long absence, on whom he had extremely doated,
would scarce take notice of her; she wondered at it, that he should so lightly
esteem her, called him again, lenibat dictis animum, and told him who she was, Ego
sum, inquit: dt ego non sum ego; but he replied, "he was not the same man:"
proripuit sese tandem, as 59.Eneas fled from    Dido, not vouchsafing her any farther
parley, loathing his folly, and ashamed of that which formerly he had done.       OJton
48 Heliodorus, lib. 4. expertem esse amoris beatitudo tegritudinem adimit, absentia delet. Ire licet procul
est; at quum captus sis, ad moderationem revocare hine patriteque relinquere fines. Ovid.  5sLib.3.
animum prudentia singularis.  49 Lucretius, 1. 4. eleg. 20.  5SLib. 1. Socrat. memor. Tibi O Crito60 Hdedus, lib. 1. de amor. contem.  M1 Loci muta- bule consulo ut integrum annum absis, &c.  67 Proxitione tanquam non convalescens curandus est. cap. 11. mum est ut esurias 2. ut moram temporis opponas.
62,"Fly the cherished shore. It is advisable to with- 3. et locum mutes. 4. ut de laqueo cogites.  68 Phidraw from the places near it."  f3 Amorum, 1. 2. lostratus de vita Sophistratum.  69 Virg. 6. An.
" Depart, and take a long journey-safety is in flight 60 Buchanan.
only."    64 Quisquis amat, loca nota nocent; dies




532                           Love-Melancholy.                [Part. 3. Sect. 2.
sum stultus ut ante jam.Yecera. " 0 Neaera, 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
meeting 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 forma
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, wonder at their own folly, madness, stupidity, blindness, be much
abashed, "and laugh at love, and call it an idle thing, condemn themselves that ever
they should be so besotted or misled: and be heartily glad 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, 61 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.
62 6 That he is made some great governor, or hath some honour, office, some Tnheritance is befallen him."  He shall be a knight, a baron; or by some false accusation,
as they do to such as have the hiccup, to make them forget it. St. Hierome, lib. 2.
epist. 16. to Rusticus the monk, hath an instance of a young man of Greece, that
lived in a monastery in Egypt, 63 that by no labour, no continence, no persuasion,
could be diverted, but at last by this trick he was delivered. The abbot sets one of
his convent to quarrel with him, and with some scandalous reproach or other to
defame him before company, and then to come and complain first, the witnesses
were likewise suborned for the plaintiff. The young man wept, and when all were
against him, the abbot cunningly took his part, lest he should be overcome with
immoderate grief: but what need many words? by this invention he was cured, and
alienated from his pristine love-thoughts" -  Injuries, slanders, contempts, disgraces —-  spreteque injuria formce, "the insult of her slighted beauty," are very
forcible means to withdraw men's affections, contumelid affecti amatores amare desinunt, as 64 Lucian saith, lovers reviled or neglected, contemned or misused, turn love
to hate; 65redeam? N.on si me obsecret, " I'll never love thee more." Egone illam,
qua illum, qua me, quce non? So Zephyrus hated Hyacinthus because he scorned
him, and preferred his co-rival Apollo (Palephcetus fab..ar.), he will not come
again though he be invited. Tell him but how he was scoffed at behind his back,
('tis the counsel of Avicenna), that his love is false, and entertains another, rejects
him, cares not for him; or that she is a fool; a nasty quean, a slut, a vixen, a scold, a
devil, or, which Italians commonly do, that he or she hath some loathsome filthy disease, gout, stone, stranguary, falling sickness, and that they are hereditary, not to be
avoided, he is subject to a consumption, hath the pox, that he hath three or four incurable tetters, issues; that she is bald, her breath stinks, she is mad by inheritance,
and so are all the kindred, a hair-brain, with many other secret infirmities, which
I will not so much as name, belonging to women. That he is a hermaphrodite,
an eunuch, imperfect, impotent, a spendthrift, a gamester, a fool, a gull, a beggar,
a whoremaster, far in debt, and not able to maintain her, a common drunkard, his
mother was a witch, his father hanged, that he hath a wolf in his bosom, a sore
leg, he is a leper, hath some incurable disease, that he will surely beat her, he cannot hold his water, that he cries out or walks in the night, will stab his bed-fellow,
tell all his secrets in his sleep, and that nobody dare lie with him, his house is
haunted with spirits, with such fearful and tragical things, able to avert and terrify
any man or woman living, Gordonius, cap. 20. part. 2. hunc in modo consulit;
Paretur aliqua vetula turpissima aspectu, cum turpi et vili habitu: et portet subtus
gremium pannum menstrualem, et dicat quod arnica sua sit ebriosa, et quod mingat in
61 Annuncientur valde tristia, ut major tristitia possit monasterii pater hac arte servavit. Imperat cuidam 6
minorem obfuscare.  62Aut quod sit factus senes-  sociis, &c. Flebat ille, oinnes  adversabantur; solus
callus, aut habeat honorem  magnum.  63 Adolescens  pater calide opponere, ne abundantia tristiti. absorbeGrmcus erat in Egypti ccenobio qui nulla operis magni- retur, quid muita? hoc invento curatus est, et a cogita
tudine, nulla persiuasione flamnman poterat sedare; tionibus pristinis avocatus.  64 Torn. 4.  6 Ter.




Mem. 5. Subs. 2.]            Cure of Love-JMelancholy.                          533
lecto, et quod est epileptica et impudicia; et quod in corpore suo sunt excrescentice
enormes, cum fcetore anhelitus, et alice enormitates, quibus vetulce sunt edocte: si nolit
his persuaderi, subitb extrahat 66pannum menstrualem, coram facie portando, exclamando, talis est arnica tua; et si ex his non demiserit, non est homo, sed diabolus incarnatus. Idem fere, Avicenna, cap. 24, de cura Elishi, lib. 3, Fen. 1. Tract. 4. JNarrent res immundas vetulce, ex quibus abominationem incurrat, et res 67sordidas et hoc
assiduent. Idem Jrculanus cap. 16. in 9. PRhasis, cc.
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, 6S "nvenies alium si te hicfastidit Jlexisi)
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      9 subdividing to diminish it, as a great river cut into many channels runs low at last.
70 Hortor et ut pariter binas habeatis amricas," 4c. 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's as much difference of hcec as hac ignis; or bring him to some public shows, plays, meetings,
where he may see variety, and he shall likely loathe his first choice: -carry him but
to the next town, yea peradventure to the next house, and as Paris lost CEnbne'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 7' Theseus left
Ariadne fast asleep in the island of Dia, to seek her fortune, that was erst his loviig
mistress. 72  unc primunm Dorida vetus amator contempsi, as he said, Doris is but a
dowdy to this. As he that looks himself in a glass forgets 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 3  Lucian
was pitifully in love, he came to the theatre by chance, and by seeing other fair
objects there, mentis sanitatem recepit, was fully recovered, 74" and went merrily
home, as if he had taken a dram of oblivion." 75A 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 Legibus, hath a pretty fiction of a city under ground, 76to
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 solemn intueri; but after they were accustomed a little to it,
77 " they deplored their fellows' misery that lived under ground."5 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, 7'Prioremflammam novus ignis
extrudit; et ea multorum natura, ut prcesentes maximn  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, and yet when he espied Amaryllis, she was his sole
mistress; O divine Amaryllis: qutim procera, cupressi ad instar, quaim elegans, quden
decens, yc. 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. 7 Triton, the sea-god, first loved Leucothoe, till he came in
presence of Milane, she was the commandress of his heart, till he saw Galatea: but
(as 80 she complains) he loved another eftsoons, another, and another.'Tis a thing
66 Hypatia Alexandrina quendam se adamantem pro- 74 E theatro egressus hilaris, ac si pharmacum oblilatis nuliebribus pannis, et in eurn conjectis ab amoris  vionis bibisset.  75 Mus in cista natis, &c.  76 II
insania laboravit. Suidas et Eunapius.  67Savana- quem 6 specu subterraneo modicum lucis illabitur.
rola, reg. 5.  68Virg. Ecl. 3. "You will easily find 77 Deplorabant eorurn miseriam qui subterraneis illis
another if this Alexis disdains you."  69 Distributio locis vitarn degunt.  78 Tatius lib. 6.  79 Arisamoris fiat in plures, ad plares arnicas animum applicet. tenetus, epist. 4.  s Calcagnin. Dial. Galat. Mox
7i Ovid. " I recommend you to have two mistresses." aliarn pratulit, aliam prtelaturus quam primum occasio
71 Higinus, sab. 43.  72 Petronius.  73 Lib. de salt.  arriserit.
2u2




534                              Love-Melancholy.                   [Part. 3. Sec. 2.
which, by Hierom's report, hath been usually practised. 8s   Heathen 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 Eliacis saith, that therefore one Cupid
was painted to contend with another, and to take the garland from him, because one
love drives out another, 82" Jllterius vires subtrahit alter amor;" and Tully, 3. JNat.
Deor. disputing with C. Cotta, makes mention of three several Cupids, all differing
in office. Felix Plater, in the first book of his observations, boasts how he cured a
widower in Basill, a patient of his, by this stratagem alone, that doted upon a poor servant his maid, when 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 Lucretia, 3 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.
SUBSECT. III.-By counsel and persuasion, foulness of the fact, men's, women's
faults, miseries of marriage, events of lust, Lyc.
As there be divers causes of this burning lust, or heroical love, so there be many
good remedies to ease and help; amongst which, good counsel and persuasion, which
I should have handled in the first 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.
84" Quie enim res in se neque consilium neque modum  "Which thing hath neither judgment, or an end,
Habet, ullo eam consilio regere non potes."  How should advice or counsel it amend?"
--- 8  Quis enim modus adsit amori."   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 from 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..Jmoveatur ab illa, consilio viri quem timet,
ostendendo pericula sceculi, judicium inferni, gaudia Paradisi. He would have some
discreet men to dissuade them, after the fury of passion is a little spent, or by absence allayed; for it is as intempestive at first, to give counsel, as to comfort parents
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. Jon
cessabit pectus tundere, she will lament and howl for a season: let passion have his
course awhile, and then he may proceed, by foreshowing the miserable events and
dangers which will surely happen, the pains of hell, joys of Paradise, and the like,
which by their preposterous courses they shall forfeit or incur; and Itis a fit method,
a very good means; for what 8 Seneca said of vice, I say of love, Sine magistro discitur, vix sine magistro deseritur,'tis learned of itself, but 87 hardly left without a
tutor.'Tis not amiss therefore to have some such overseer, to expostulate and show
them such absurdities, inconveniences, 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 themselves, to give ear
to friendly admonitions. " Tell me, sweetheart (saith Tryphena to a love-sick Charmides in s8 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. 4. in his book of Abel and Cain, Philo Judaeus de mercede mer. Platinas, dial.
in.Jmores, Espencaeus, and those three books of Pet. Hedus de contem. amoribus,
81 Epist. lib. 2. 16. Philosophi steculi veterem amorem conjunxit. AEneas Sylvius hist. de Elryalo et Lucretia.
novo, quasi clavum clavo repellere, quod et Assuero 84 Ter.  s 8Virg. Eel. 2. " For what limit has love?"
regi septern principes Persarum feeere, ut Vastm reginse 80 Lib. de beat. vit. cap. 14.  87 Longo ust dicirnns,
desiderium aiore coinpensarent.  82 Ovid. "One longa desuetudine dediscendum est. Petrarch, epist.
love extracts the influence of another."  83 Luguhri lib. 5. 8.  88 Tom. 4. dial. neret. Fortusse etiam ipsa
veste indutus; consolationes non admisit, donec Cmesar ad amorem istum connihil contulero.
ex ducali sanguine, formosain virginem matrimonio




Mem. 5. Subs. 3.]            Cure of Love-Melancholy.                           535
XEneas Sylvius' tart Epistle, which he wrote to his friend Nicholas of Warthurge,
which he calls medelam illiciti amoris, Syc. S" For what's a whore,'" as he saith,
"( but a poler of youth, a 90 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?"
91 Talis amor est laqueus animce, ('c., a bitter honey, sweet poison, delicate destruction, a voluntary mischief, cornmixtum cenum, sterquilinium. And as 92 Pet. Aretine's
Lucretia, a notable quean, confesseth: " Gluttony, anger, envy, pride, sacrilege, theft,
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, pessima, bad in the superlative degree,'tis a whore;
how many have [ undone, caused to be wounded, slain! O Antonia, thou seest
93 what I am without, but within, God knows, a puddle of iniquity, a sink of sin, a
pocky quean.'"  Let him   now that so dotes meditate 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 expressly 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 eschew 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 proverb is, or
settle his affictions, and examine first the party, and condition of his estate and hers,
whether it be a fit match, for fortunes, years, parentage, and such other circumstances, an sit sume Veneris. Whether it be likely to proceed: if not, let him wisely
stave himself off at the first, curb in his inordinate passion, and moderate his desire,
by thinking of some other subject, divert his cogitations. Or if it be not for his
good, as iEneas, forewarned by Mercury in a dream, left Dido's love, and in all
haste got him to sea,
a " Mnestea, Surgestumque vocat fortemque Cloanthem,
Classem aptent taciti jubet" —and although she did oppose with vows, tears, prayers, and imprecation,
95  --  " nullis ille movetnr
Fletibus, aut illas 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, pater non deperit filiam, necfrater 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 premeditate of both their estates; if they be unequal in
years, she young and he old, what an unfit match must it needs be, an uneven yoke,
how absurd and indecent a thing is it! as Lycinus in 96 Lucian told Timolaus, for an
old bald crook-nosed knave to marry a young wench; how odious a thing it is to
see an old leecher! What should a bald fellow do with a comb, a dumb doter with
a pipe, a blind man with a looking-glass, and thou with such a wife?    How absurd
it is for a young man to marry an old wife for a piece of good.    But put case she
be equal in years, birth, fortunes, and other qualities correspondent, 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
89 Quid enirn meretrix nisi juventutis expilatrix, fecit. Superbia major quam opulenti rustici, invidia
virorum rapina seu mors; patrimonii devoratrix, ho- quam luis venerm inirnicitia nocentior melancholia,
noris pernicies, piabulnm diaboli, janua mortis, inferni avaritia in immensum profunda.  93ualis extra
supplemenitur?  9o Sanguineln hominum sorbent. sum rides, qualis iltra novit Dets.  9 Virg. "'He
O9Contelplatione Idiote, c. 34. discrirmen vita, mors calls Mnlestheus, Surgestus, and the brave Cloanthus,
blanda, mel selleum, dulce venenum, pernicies delicaLa, and orders them silently to prepare the fleet." 95 " lie
malum spontaneurn, &c.  92 Pornodidasc. dial. Ital. is moved by no tears, he cannot he induced to hear her
gula, ira, invidia, superbia, sacrilegia, latrocinia, cmides, words."  96 Tom. Q. in votis. Calvus cam sis, nasum
eo die nata sunt, quo primumn meretrix professionem habeas simurn, &c.




536                            Love-Melancholy.                  [Part. 3. Sec. 2.
is a most absolute form, in his eye at least, Cuiformam Paphia, et Charites tribuere
decoram; but do other men affirm as much? or is it an error in his judgment.
97 " Fallunt nos oculi vagique sensus,
Oppressa ratione mentiuntur,"
our eyes and other senses will commonly deceive us; it may be, to thee thyself
upon a more serious examination, or after a little absence, she is not so fair as she
seems.   Qucadam videntur et non sunt; compare her to another standing by, Itis 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, and 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 9Spoet then prescribes, separate her from her clothes: suppose thou saw her
in a base beggar's weed, or else dressed in some old hirsute attires out of fashion,
foul linen, coarse raiment, besmeared with soot, colly, perfumed with opoponax,
sagapenum, assafretida, or some such filthy gums, dirty, about some indecent action
or other; or in such a case as 9 Brassivola, the physician, found Malatasta, his patient, after a potion of hellebore, which he had prescribed:.Manibus in terram depositis, et ano versus caelum elevato (ac si videretur Socraticus ille Jlristophanes, qui
Geometricas figuras in terram scribens, tubera colligere videbatur) atram bilem in
album parietem injiciebat, adeoque totam cameram, et se deturpabat, ut, Lyc., 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 00 frosty morn ing, 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, tam scituild
formi, if she do but laugh or smile, makes an ugly sparrow-mouthed face, and
shows a pair of uneven, loathsome, rotten, foul teeth: she hath a black skin, gouty
legs, a deformed crooked carcass under a fine coat. It may be for all her costly
tires she is bald, and though she seem so fair by dark, by candle-light, or afar off at
such a distance, as Callicratides observed in Lucian, " If thou should see her near,
or in a morning, she would appear more ugly than a beast; 2 si diligenter consideres, quid per os et nares et cceteros corporis meatus egreditur, vilius sterquilinium
nunquam 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 tEsop's jay, or
3Pliny's cantharides, she will be loathsome, ridiculous, thou wilt not endure her
sight: or suppose thou saw'st her, pale, in a consumption, on her death-bed, skin
and bones, or now dead, Cujus erat gratissimus amplexus (whose embrace was so
agreeable) as Barnard saith, erit horribilis aspectus; JNon redolet, sed olet, quce redolere solet, "As a posy she smells sweet, is most fresh and fair one day, but dried
up, withered, and stinks another."  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 4 Charis charior ocellis, " dearer
to thee than thine eyes,". once sick or departed, is Vili vilior cestimata ceeno, "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 5Montaigne 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 insinuates,
6 ( Ille quad obscaenas in aperto corpore partes  "The love stood still, that run in full career,
Viderat in curse qui fuit, hsesit amor."  When once it saw those parts should not appear."
It is reported of Seleucus, king of Syria, that seeing his wife Stratonice's bald pate,
as she was undressing her by chance, he could never affect her after. Remundus
Lvillius, the physician, spying an ulcer or cancer in his mistress' breast, whom he so
dearly loved, from that day following abhorred the looks of her. Philip the French
-97 Petronius.  9s Ovid.  99 In Catarticis, lib. 2. "If you quietly reflect upon what passes through her
s00Si ferveat deformis, ecce formosa est; si frigeat folr. mouth, nostrils, and other conduits of her body, you
neosa,j  sis informnis. T'. Morus Epigram.  I Amo. never saw viler stuff:"  f ist. nat11. Cal). 35. A fly
ru dial tom. s 4 si quis ad auroram cote mpletur ml. thatat golden wsing bt a po/od 
las muliere  noct e leeto  surgente.d trpiorespu tab/iti'/Jnai n,-  hutapne pr d.  Ovi#,., yev be.tjjs.  zlUVgo de claustro Ani; jib.:.,i.. --   n,. d.:




Mem. 5. Subs. 3.]              Cure of Love-Melancholy.                             537
king, as Neubrigensis, lib. 4. cap. 24. relates it, married the king of Denmark's
daughter, 7" 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 8 chronicles,
for writing how Margaret the king of Scots' daughter, and wife to Louis the Eleventh,
French king, was ob graveolentiam       oris, rejected by her husband.      Many such
matches are made for by-respects, or some seemly comeliness, which after honeymoon's past, turn to bitterness: for burning lust is but a flash, a gunpowder passion;
and hatred oft follows in the highest degree, dislike and contempt.
---- " Cun se cutis arida laxat,
Fiunt obscuri dentes" —
when they wax old, and ill-favoured, they may commonly no longer abide them,
-   Jam gravis es nobis, Be gone, they grow stale, fulsome, loathsome, odious, thou
art a beastly filthy quean, —'~faciem Phceble cacantis habes, thou art Saturni podex,
withered and dry, insipida et vetula,-       Te quia rugre turpant, et capitis nives, (1
say) begone,'2portce patent, proficiscere.
Yea but you will infer, 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, mere delicie, meri lepores, she is JMyrothetium      Veneris, Gratiarum   pixis, a mere magazine of natural perfections, she hath all the
Veneres and Graces,           mille faces et mille figuras, in each part absolute and
complete 13Lceta genas, leta os roseum, vaga lumina        ceta: to be admired for her
person, a most incomparable, unmatchable piece, aurea proles, ad simulachrunm alicujus numinis composita, a Phcenix, vernantis cetatulce Venerilla, a nymph, a fairy,'4 like Venus herself when she was a maid, nulli secunda, a mere quintessence, flores
spirans et amaracum, fJmince prodigium: put case she be, how long will she continue?  15 Florem decoris singuli carpunt dies: "Every day detracts from her person," and this beauty is bonum fragile, a mere flash, a Venice glass, quickly broken,
16a" Anceps forma bonum mortalibus,
---  exigui donum breve temporis,"
it will not last.  As that fair flower 7Adonis, which we call an anemone, flourisheth
but one month, this gracious all-commanding beauty fades in an instant.           it is a
jewel soon lost, the painter's goddess, fulsa veritas, a mere picture.       "Favour is
deceitful, and beauty is vanity," Prov. xxxi. 30.
18 s Vitrea gemmula, fluxaqile bullula, candida forma  "A brittle gem, bubble, is beauty pale
Nix, rosa, finmus, ventus et aura, nihil"  [est,  A rose, dew, snow, smoke, wind, air, nought at all."
If she be fair, as the saying is, she is commonly a fool: if proud, scornful, sequiturque superbia formam, or dishonest, rara est concordia formce atque pudicitiac
" can she be fair and honest too?"    9 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 I would wish thee to respect,
with 20Seneca, 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       1 Gregory Nazianzan telleth
us, " a mock of time and sickness?" or as Boethius, 22 s 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: Dic mihi per gratias qualis tibi videtur, " I pray
thee tell me how thou likest my sweetheart," as she asked her sister in Aristenaetus,
"Post unam noctem incertum unde offensam cepit 1Camerarius, emb. 68. cent. 1. fios omnium pulcherri.
propter fcetentemi ejus spirituin alii dicunt, vel laten- mls statim languescit, formre typus.  1s Bernar.
tern fieditatem repudiavit, rem faciens plane illicitam, Bauhusius Ep. 1. 4.  19 Pausanias Lacon. lib. 3. uxoet regiae persono multumn indecoram.  8 Hall and rein duxit SpartaT mulierutn omnium post Helenam
Grafton belike.  9Juvenal. "When the wrinkled formosissi-man, at ob mores omnium turpissimam.
skin becomes flabby, and the teeth black."  10 Mart. 20 Epist. 76. gladium bonum dices, non cui deauratus est
"Tully in Cat. "Because wrinkles and hoary locks baltheus, nec cui vagina gemmuis distinguitur, sed cui
disfigure you."  12 Hor. ode. 13. lib. 4.  3 Locheus. ad secandum subtilis acies et mucro munimentum
"Beautiful cheeks, rosy lips, and languishing eyes." omne rupturus.  21 Pulchritudo corporis, temporis et
14 Qualis fuit Venus cum fuit virgo, balsamnum spirans, morbi ludibrium. orat. 2.  22 Florum mutabilitate
&c.    5 Seneca.  16 Seneca Hyp. "Beauty is a gift fugacior, nec sua natura formosas facit, sed spectanof dubious worth to mortals, and of brief duration." tium infirmitas.
68




538                                 Love-Melancholy.                       [Part. 3. Sec. 2.
234" 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 (nec pudetfateri) and cannot therefore well judge." But be she fair indeed, golden-haired, as Anacreon his Bathillus,
(to examine particulars) she have 24Flammeolos oculos, collaque lacteola, a pure sanguine complexion, little mouth, coral lips, white teeth, soft and plump neck, body,
hands, feet, all fair and lovely to behold, composed of all graces, elegances, an absolute piece,
25 a Lumina sint Melitta Junonia, dextra Minerve,
Mamillma Veneris, sura maris dominie," &c.
Let 26 her head be from Prague, paps out of Austria, belly from France, back from
Brabant, hands out of England, feet from Rhine, buttocks from Switzerland, let her
have the Spanish gait, the Venetian tire, Italian compliment and endowments:
27 " Candida sideriis ardescant lumina flammis,   Fulgeat, ac Venerem celesti corpore vincat,
Sudent colla rosas, et cedat crinibus aurum,   Forma dearum omnis," &c.
Mellea purpurem depromant ora ruborem;
Let her be such a one throughout, as Lucian deciphers in his Imagines, as Euphanor
of old painted Venus, Aristoenetus describes Lais, another Helena, Chariclea, Leucippe, Lucretia, Pandora; let her have a box of beauty to repair herself still, such a
one, as Venus gave Phaon, when he carried her over the ford; let her use all helps
art and nature can yield; be like her, and her, and whom thou wilt, or all these in
one; a little sickness, a fever, small-pox, wound, scar, loss of an eye, or 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, rivels her upon a sudden; after she hath been married a small while, and the
black ox hath trodden on her toe, she will be so much altered, and wax out of
favour, thou wilt not know her. One grows to fat, another too lean, &c., modest
Matilda, pretty pleasing Peg, sweet-singing Susan, mincing merry Moll, dainty dancing Doll, neat Nancy, jolly Joan, nimble Nell, kissing Kate, bouncing Bess, with
black eyes, fair Phyllis, 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 vultus argutia, suavis suavitatio, blandus, risus, yc.
Those fair sparkling eyes will look dull, her soft coral lips will be pale, dry, cold,
rough, and blue, her skin rugged, that soft and tender superficies will be hard and
harsh, her whole complexion change in a moment, and as 2S Matilda writ to King
John.
"I am not now as when thou saw'st me last,
That favour soon is vanished and past;
That rosy blush ]apt in a lily vale,
Now is with morphew overgrown and pale."'Tis so in the rest, their beauty fades as a tree in winter, which Dejanira hath elegantly expressed in the poet,
2"0 Deforme solis aspicis truncis nemns?   "And as a tree that in the green wood grows,
Sic nostra longum forma percurrens iter,  With fruit and leaves, and in the summer blows,
Deperdit aliquid semper, et fulget minus,  In winter like a stock deformed shows:
Malisque minus est quicquid in nobis fuit,  Our beauty takes his-race anal journey goes,
Olim petiturn cecidit, et partu labat,    And doth decrease, and lose, and come to nought,
Materque multum rapuit ex illa mlihi,     Admir'd of old, to this by child-birth brought:
AEtas citato senior eripuit gradu."       And mother hath bereft me of my grace,
And crooked old age coming on apace."
To conclude with Chrysostom, 30; When thou seest a fair and beautiful person, a
brave Bonaroba, a bella donna, quce salivamn moveat, lepidam         puellam   et quam   tu
facile ames, a comely woman, having bright eyes, a merry countenance, a shining
lustre in her look, a pleasant grace, wringing thy soul, and increasing thy concupiscence; bethink with thyself that it is but earth thou lovest, a mere excrement,
which so vexeth thee, which thou so admirest, and thy raging soul will be at rest.
23 Epist. 11. Quem ego depereo juvenis mihi pulche- respects a deity," &c.  28 M. Drayton.  20 Senec.
rimus videtur; sed forsan amore percita de amore non act. 2. Here. Oeteus.  30 Vides venustarn mulierem
rectejudico.   2 Luc. Brugensis. "Bright eyes and fulgidum habentemn oculum, vultu hilari coruscantem,
snow-white neck."  25 Idem. "Let my Melita's eyes eximium quendam aspectum et decorem praese ferenbe like Juno's, her hand Minerva's, her breasts Venus', ter, urentem mnentem tuam, et concupiscentiam agenher leg Amphitiles'."     26 Bebelius adagiis Ger. tern; cogita terram esse id quod amas, et quod admira.
27 Petron. Cat. " Let her eyes be as bright as the stars, ris stercus, et quod fe urit, &c., cogita illam jam senesher neck smell like the rose, her hair shine more than cere jam rugosam cavis genis, egrotamn; tantis sordibus
gold, her honied lips be ruby coloured; let her beauty intus plena est, pituita, stercore; reputa quid intra
be resplendent, and superior to Venus, let her be in all nares, oculos, cerebrum gestat, quas sordes, &c.




Mem. 5. Subs. 3.]           Cure of Love-Melancholy.                        539
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 riveled,
hoary-headed, hollow-cheeked, old; within she is full of filthy phlegm, stinking,
putrid, excremental stuff: snot and snivel in her nostrils, spittle in her mouth, water
in her eyes, what filth in her brains," &c. 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 3 Cardan well writes, minus amant qui acute vident, though Scaliger
deride him for it: if he see her near, or look exactly at such a posture, whosoever
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 elegansformarunr spectator, he shall find many faults in physiognomy, and ill colour: if form,
one side of the face likely bigger than the other, or crooked nose, bad eyes, prominent veins, concavities about the eyes, wrinkles, pimples, red streaks, freckles, hairs,
warts, neves, inequalities, roughness, scabredity, paleness, yellowness, and as many
colours as are in a turkeycock's neck, many indecorums in their other parts; est
quod desideres, est quod amputes, one leers, another frowns, a third gapes, squints, &c.
And'tis true that he saith, 32Diligenter consideranti raro facies absoluta, et quc
vitio caret, seldom shall you find an absolute face without fault, as I have often observed; not in the face alone is this defect or disproportion to be found; but in all
the other parts, of body and mind; she is fair, indeed, but foolish; pretty, comely,
and decent, of a majestical presence, but 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 wormwood, 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 etf eda manus, a fine leg, bad teeth, a vast body, &c. Examine
all parts of body and mind, I advise thee to inquire of all. See her angry, merry,
laugh, weep, hot, cold, sick, sullen, dressed, undressed, in all attires, sites, gestures,
passions, eat her meals, &c., and in some of these you will surely dislike. Yea, not
her only let him observe, but her parents how they carry themselves: for what
deformities, defects, incumbrances of body or mind be in them at such an age, they
will likely be subject to, be molested in like manner, they will patrizare or matrizare. And withal let him take notice of her companions, in convictu (as Quiverra
prescribes), et quibuscum  conversetur, whom  she converseth with. JYoscitur ex
comite, qui non cognoscitur ex se.33 According to Thucydides, she is commonly the
best, de quo minimusforas habetur sermo, that is least talked of abroad. For if she
be a noted reveller, a gadder, a singer, a pranker or dancer, than take heed of her.
For what saith Theocritus?
34" At vos festive ne ne saltate puelle,
En malus hircus adest in vos saltare paratus."
Young men will do it when they come to it, fauns and satyrs will certainly play
wreeks, when they come in such wanton Baccho's Elenora's presence. Now when
they shall perceive any such obliquity, indecency, disproportion, deformity, bad
conditions, &c., let them still ruminate on that, and as 3 Hcedus 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'N 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, fair, well-favoured, well qualified, courteous and kind,
"4 but if she be not so to me, what care I how kind she be?"  1 say with 36 Philostratus,formosa aliis, 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,
stme 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 faditatis
31 Subtil. 13.  2 Cardan. subtil. lib. 13.  33 "Show de centum alnorilbs, earuni mendas volvant animo,
me your company and ['ll tell you who you are." sepe ante oculos constituant, swpe danment.  36 la
S4i" Hark, you merry maids, do not dance so, for see the [ deliciis.
he-goat is at hand, ready to pounce upon you." 3> Lib.




540                              Love-Melancholy.                    [Part. 3. Sec. 2.
mulierum, menstruse imprimis, quam immunda sunt, quam Savanarola proponit regula
septima penitus observandam; and Platina dial. amorisfuse perstringit.    Lodovicus
Bonacsialus, mulieb. lib. 2. cap. 2. Pet. Hwedus. Albertus, et infinitifere medici. 37 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: 0 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, selfwill, lightness, insatiable lust, jealousy; Ecclus. v. 14. "No
malice to a woman's, no bitterness like to hers, Eccles. vii. 21. and as the same
author urgeth, Prov. xxxi. 10.  "Who shall find a virtuous woman?"      He makes a
question of it.  N'eque jus neque bonum, neque cequum sciunt, melius pejus, prosit,
obsit, nihil vident, nisi quod libido suggerit.  " They know neither good nor bad, be
it better or worse (as the comical poet hath it), beneficial or hurtful, they will do
what they list.
s8 " Insidire humani generis, querimonia vite,
Exuviae noctis, durissima cura diei,
Pcena virum, nex et juvenur," &c.And to that purpose were they first made, as Jupiter insinuates in the 39poet;
"The fire that hold Prometheus stole from me,
With plagues call'd women shall revenged be,
On whose alluring and enticing face,
Poor mortals doting shall their death embrace."
In fine, as Diogenes concludes in Nevisanus, ANulla est faemina quce non habeat quid:
they have all their faults.
40 Every each of them hath some vices,
If one befull of villany,,Another hath a liquorish eye,.If one befull of wantonness,.S7other is a chideress.
When Leander was drowned, the inhabitants of Sestos consecrated Hero's lantern to
Anteros, Anteroti sacrumn 41and he that had good success in his love 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.
42 " For in a thousand, good there is not one;  In their own lusts carried most headlong blind,
All be so proud, unthankful, and unkind,  But more herein to speak I am forbidden:
With flinty hearts, careless of other's moan,  Sometimes for spedking truth one may be chidden."
I am not willing,, you see, to prosecute the cause against them, and therefore take
heed you mistake me not, 43 matronam nullam ego tango, I honour the sex, with all
good men, and as I ought to do, rather than displease them, I will voluntarily take
the oath which Mercurius Britannicus took, Viragin. descript. tib. 2.fol. 95.    Me
nihil unquam mali nobilissimo sexui, vel verbo, vel facto machinaturum, c'c., let Simonidces, Mantuan, Platina, Pet. Aretine, and such women-haters bare the blame, if
aught be said amiss; I have not writ a tenth of that which might be urged out of
them and others; 44 non possunt invective omnes, et satirce in Jcfminas scriptce uno
volumine comprehendi.    And that which I have said (to speak truth) no more concerns them than men, though women be more frequently named in this tract; (to
apologise once for all) I am neither partial against them, or therefore bitter; what is
said of the one, mutato nomine, may most part be understood of the other.        My
words are like Passus' picture in 45Lucian, of whom, when a good fellow had bespoke a horse to be painted with his heels upwards, tumbling on his back, he made
him passant: now when the fellow came for his piece, he was very angry, and said,
it was quite opposite to'his mind; but Passus instantly turned the picture upside
down, showed him the horse at that site which he requested, and so gave him satisfaction.  If any man take exception at my words, let him alter the name, read him
for her, and'tis all one in effect.
57 Quum areator annulum se amicae optaret, ut ejus of youths."  39 See our English Tatius, lib. 1.
amplexu frui posset, &c. 0 te miserum ait annulus, si 40 Chaucer, in Romaunt of the Rose.  41 Qui se
meas vices obires, videres, audiies, &c. nihil non odio facilem in amore probarit, hanc succendito. At qui
dignum observares.   38 LEdieus. "Snares of the succendat, ad hunc diem repertus nemo. Calcagninus,
human species, torments of life, spoils of the night, 42 Ariosto.  43 Hor.  44 Christopn. Fonseca.
bitterest cares of day, the torture of husbands, the ruin 45 Eucom. Demosthen.




Mem. 5. Subs. 3.]             Cure of Love-Melancholy.                            541
But to my purpose: If women in generalbe 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: wedding is undoing
(some say) marrying marring, wooing woeing': 46 a wife is a fever hectic," as Scaliger calls her, "and not be cured but by death," as out of Menander, Athenaeus
adds,
" In pelagus te jacis negotiorum, --             "Thou wadest into a sea itself of woes;
Non Libyum, non ]Egeum, ubi ex triginta non pereunt  In Lybyc and /Egean each man knows
Tria navigia: ducens uxorem servatur prorsus nemo."  Of thirty not three ships are cast away,
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; 47 oCtaa syo I6yoUv y7va'oU  v, libri
mentis liberi. For my part I'll dissemble with him,
48 " Este procul nymphae, fal lax genus este puellae,
Vita jugata meo non facit ingenio: me juvat," &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, M9are baud mare, vos mare acerrimum, an
Irish Sea is not so turbulent and raging as a litigious wife.
50," Scylla et Charybdis Sicula contorquens freta,  [  "Scylla and Charybdis are less dangerous,
Minis est timenda, nulla non melior fera est."  [  There is no beast that is so noxious."
Which made the devil belike, as most interpreters hold, when he had taken away
Job's goods corporis etfortunce bona, health, children, friends, to persecute him the
more, leave his wicked wife, as Pineda proves out of Tertullian, Cyprian, Austin,
Chrysostom, Prosper, Gaudentius, &c. ut novum      calamitatis inde genus viro existeret, to vex and gall him worse quam totus infernus, than all the fiends in hell, as
knowing the conditions of a bad woman.        Jupiter non tribuit homini pestilentius
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:" uxor mihi ducenda est hodie, id
mihi visus est dicere, abi domum et suspende te. Ter. ind. 1. 5. And yet for all this
we bachelors desire to be married; with that vestal virgin, we long for it,' Felices
nuptce! moriar, nisi nubere dulce est.'Tis the sweetest thing in the world, I would
I had a wife saith he,
" For fain would I leave a single life,
If I could get me a good wife."
Heigh-ho for a husband, cries she, a bad husband, nay, the worst that ever was is
better than none: O blissful marriage, O most welcome marriage, and happy are they
that are so coupled: we do earnestly seek it, and are never well till we have effected
it. But with what fate? like those birds in the 52 Emblem, that fed about a cage, so
long as they could fly away at their pleasure liked well of it; but when they were
taken and might not get loose, though they had the same meat, pined away for sullenness, and would not eat. So we commend marriage,
-- "donee miselli liberi
Aspicirnus dominam; sed postquam heu janua clausa est,
Fel intus est quod mel fuit:"
So long as we are wooers, may kissand 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 bellum inexpertis, 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 "3 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 54massy
40Febris hectica uxor, et non nisi morte avellenda. 54Gemmea pocula, argentea vasa, crelata candelabra,
47 Synesius, libros ego liberos genui Lipsius antiq. Lect. aurea, &c. Conclileata aulhea, buccinarun clangoren,
lit,.    18 Avaunt, ye nymphs, maidens, ye are a tibiarumn cantur, et symphonie snavitatem, Iajestadeceitful race, no married life for me," &c.  49 Plau- temque principis coronati cums vidisseut sella deaurata
tus Asin. act. 1.  60 Senec. in Hercul.  1 Seneca. &c.
62 Amator. Emblem.    63 De rebus Ilibernicis 1. 3.
2V




542                              Love-Melancholy.                    [Part. 3. Sec. 2.
plate of silver, gold, enamelled, beset with jewels, golden candlesticks, goodly rich
hangings, brave furniture, hea d his trumpets sound, fifes, 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 pertaesi domestici et
pristini tyrotarchi, as weary and ashamed of their own sordidity and manner of life.
They would all be English forthwith; who but English! but when they had now
submitted themselves, and lost their.former liberty, they began to rebel some' of them,
others repent of what they had done, Then it was too late.'Tis so with,us bachelors, when we see and behold those sweet faces, those gaudy shows that women
make, observe their pleasant gestures and graces, give ear to' their syren tunes, see
them dance, &c., we think their conditions are as fine as their faces, we are taken
with dumb signs, in amplexum ruimus, we rave, we burn, and would fain be married.  But when we feel the miseries, cares, woes, that accompany it, we make our
moan many of us, cry out at len'gth and cannot be released.     If this be true now,
as some out of experience will inform us, farewell wiving for my part, Bnd as the
comical poet merrily saith,
55, Perdatur ille pessimle qui feminam  56,,  Foul fall him that brought the second match to pass,
Duxit secundus, narn nihil primo imprecor!  The first 1 wish no harm, poor man alas!
Ignarus ut puto mali primlus fuit."     He knew'not what he did, nor what it was."
What shall I say to him that marries again and again, 7 Stulta maritali quiporrigit
ora capistro, I pity him  not, for the first time he, must do as he may, bear it out
sometimes by the head and shoulders, and let his next neighbour ride, or else run
away, or as that Syracusian in a tempest, when all ponderous things were to be exonerated out of the ship, quia maximum pondus erat, fling his wife into the sea;o But
this 1 confess is comically spoken, 58 and so 1 pray you take it.  In sober sadness,
9n 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 impinge and are cast away: not that the thing is evil
in itself or-troubiesome, but full of all contentment and happiness, one of the three
things which please God, 0O" when a man and his wife agree together,".an honourable and happy estate, who knows it not?      If they. be sober, wise, honest, as the
poet infers,
6 61 Si commodos nanciscantur amores,       "If fitly match'd be man and wife,
Nullun iis abest voluptatis genus."       No pleasure's wanting to their life."
But to undiscreet sensual persons, that as brutes are wholly led by sense, it is a
feral plague, many times a hell itself, and can give little or no content, being that
they are often so irregular and prodigious in their lusts, so diverse in their affections.
Uxor nomen dignitatis, non voluptatis, as 2 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 carve, 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 courtesans as they will themselves, fly out impun,e
63Permolere uxores alienas, that polygamy of Turks, Lex Julia, with Caesar 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, Itis hard and gives not that
satisfaction to these carnal men, beastly men as too many are: 64 What still the same,
to be tied 65 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 6 Parmeno told Thais, Jeque tu uno eris contenta., "one man will never please thee;" nor
one woman many men.       But as 67 Pan replied to his father Mercury, when he asked
56 Eubulus in Crisil. Atheneus dynosophist, 1. 13. c. 60 Ecclus. xxviii. 1.  61 Euripides Andromach.
3. 56 Translated by my brother, Ralph Burton. 57 Ju- 62 elius Verus imperator. Spar. vit. ejus.  63 Hor.
venal. "Who thrusts his foolish neck a second time 64 Quod licet, ingraturn est.  65 For better for worse,
into the halter."  58 Hiec in speciem dicta cave ut for richer for poorer, in sickness and in health, &c.'tis
credas.   59 Bachelors always are the bravest men. durus sermo to a sensual man.  66 Ter. act. 1. Sc.
Bacon. Seek eternity in memory, not in posterity, like 2. Eunuch.  67 Lucian. torn. 4. neque cun unda aliqua
Epaminondas, that instead of children, left two great rem habere contentus forem.
victories behind him, which he called his two daughters.




Mem. 5. Subs. 3.]            Cure of Love-JMelancholy.                         543
whether he was married, JVequaquam pater, amator enim sum,,Ec. " No, fatherno,
I am a lover still, and cannot be contented with one woman."    Pythias, Echo, Menades, and I know not how many besides, were his mistresses, he might not abide
marriage.   Varietas delectat,'tis loathsome and tedious what one still? which the
satirist said of Iberina, is verified in most,
68 Unns Iherine vir sufficit? ocyus illud  "'Tis not one man will serve her by her will,
Extorquebis ut hMc oculo contenta sit uno."  |  As soon she'11 have one eye as one man still."
As capable of any impression as materia prima itself, that still desires new forms,
like the sea their affections ebb and flow. Husband is a cloak for some to hide their
villany; once married she may fly out at her pleasure, the name of husband is a
sanctuary to make all good.   Eb ventum (saith Seneca) ut nulla virum habeat, nisi
ut irritet adulterum.  They are right and straight, as true Trojans as mine host's
daughter, that Spanish wench in 69 Ariosto, as good wives as Messalina. Many men
are as constant in their choice, and as good husbands as Nero himself, they must
have their pleasure of all they see, and are in a word far more fickle than any woman.
For either they be full of jealousy,
Or masterfull, or loven novelty.
Good men have often ill wives, as bad as Xantippe was to Socrates, Elevora to St.
Lewis, Isabella to our Edward the Second; and good wives are as often matched to
ill husbands, as Mariamne to Herod, Serena to Diocletian, Theodora to Theophilus,
and Thyra to Gurmunde.     But I will say nothing of dissolute and bad husbands, of
bachelors and their vices; their good qualities are a fitter subject for a just volume,
too well known already in every village, town and city, they need no blazon; and
lest I should mar any matches, or dishearten loving maids, for this present I will let
them pass.
Being that men and women are so irreligious, depraved by nature, so wandering
in their affections, so brutish, so subject to disagreement, so unobservant of marriage
rites, what shall I say? If thou beest such a one, or thou light on such a wife,
what concord can there be, what hope of agreement? Otis not conjugium but conjurgium, as the Reed and Fern in the 70Emblem, 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, out of a multitude you shall hardly
choose a good one: a small ease hence then, little comfort,
71 " Nec integrum unquam transiges latus diem."  l  "If he or she be such a one,
Thou hadst much better be alone."
If she be barren, she is not-&c.       If she have 72 children, and thy state be not
good, though thou be wary and circumspect, thy charge will undo thee, —-fWecunda
domum tibi prole gravabit,3 thou wilt not be able to bring them up, "46 and what
greater misery can there be than to beget children, to whom thou canst leave no
other inheritance but hunger and thirst?" 75cunme fames dominatur, strident vodes
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 very careful of their education, they will not be ruled.
Think but of that old proverb, pL Ocwv txva', 7t eda, heroumfiii noxce, great men's sons
seldom do well; 0 utinam aut colebs mansissem, aut prole carerem! " would that
I had either remained single, or not had children," 6 Augustus exclaims in Suetonius.
Jacob had his Reuben, Simeon and Levi; David an Amnon, an Absalom, Adoniah;
wise men's sons are commonly fools, insomuch that Spartian concludes, Neminem
prope magnorum virorum optimum et utilem reliquisse ilitum: 7 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. 784 If thy wife be froward, when she may not have her will, thou hadst better
be buried alive; she will be so impatient, raving still, and roaring like Juno in the
fe Juvenal.  69 Lib. 28.  7O Camerar. 82. cent. 3. famem et sitim.  75 Chrys. Fonseca.  70 Libcri sibi
71 Simonides.  72 Children make misfortunes more carcinomata.  77 Melius fuerat eos sine liberis disces.
bitter. Bacon.  73 " She will sink your whole estab- sisse.  7s Lemnius, cap. 6. lib. 1. Si morosa, si non in
lishment by her fecundity."  74 leinsius. Epist. omnibus obsequaris, omnia impacata in adibus, omnia
Primiero. Nihil miserius quam procreare liberos ad sursum misceri videas, multre tempestates, &c. Lib. 2.
quos nihil ex hsreditate tua pervenire videas prEcter numrer. 101. sil. nup.




544                                Love-Melancholy.                     [Part. 3. Sec. 2.
tragedy, there's nothing but tempests, all is in an uproar."    If she be soft and foolish, thou wert better have a block, she 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 periculosissimum, saith Nevisanus, she will be too insolent and peevish, 79J alo Venusinam qudm te Cornelia mater.       Take heed; if she be a slut, thou
wilt loathe her; if proud, she'll beggar thee, s'O      she'll spend thy patrimony in
baubles, all Arabia will not serve to perfume her hair," saith Lucian; if fair and
wanton, she'I make thee a cornuto; if deformed, she will paint.       81; If her face be
filthy by nature, she will mend it by art," alienis et adscititiis imposturis, " which
who can endure?" If she do not paint, she will look so filthy, thou canst not love
her, and that peradventure will make thee dishonest.      Cromerus lib. 12. hist. relates
of Casimirus, 82 that he was unchaste, because his wife Aleida, the daughter of Henry,
Landgrave of Hesse, was so deformed. If she be poor, she brings beggary with her
(saith Nevisanus), misery and discontent. If you marry a maid, it is uncertain how
she proves, Hec forsan veniet non satis apta tibi.3     If young, she is likely wanton
and untaught; if lusty, too lascivious; and if she be not satisfied, you know where
and when, nil nisi jurgia, all is in an uproar, and there is little quietness to be had;
if an old maid,'tis a hazard she dies in childbed; if a 84 rich widow, induces te in
laqueum, thou dost halter thyself, she will make all away beforehand, to her other
children, &c. ---   8 dominam   quis possit ferre tonantem? she will hit thee still in
the teeth with her first husband; if a young widow, she is often insatiable and immodest. If she be rich, well descended, bring a great dowry, or be nobly allied, thy
wife's friends will eat thee out of house and home, dives ruinam cedibus inducit, she
will be so proud, so high-minded, so imperious.      For --      nihil est magis intolerabile dite, " there's nothing so intolerable," thou shalt be as the tassel of a gos-hawk,
86 she will ride upon thee. domineer as she liste     wear the breeches in her oligarchical governments and beggar thee besides.       Uxores divites servitutem exigunt (as
Seneca hits them, declam. lib. 2. declarn. 6.)'Dotern accepi imperium perdidi. They
will have sovereignty, pro conjuge dominam arcessis, they will have attendance, they
will do what they list.     87In taking a dowry thou losest thy liberty, dos intrat,
libertas exit, hazardest thine estate.
" He sunt atque alie multte in magnis dotibus
Incommoditates, suniptusque intolerabiles," &c.
"with many such inconveniences:" say the best, she is a commanding servant; thou
hadst better have taken a good housewife maid in her smock. Since then there is
such hazard, if thou be wise keep thyself as thou art, tis good to match, much
better to be fiee.''ss 88  -" procreare liberos lepidissimum,
Hercle vero liberum esse, id mult5 est lepidius."
89 Art thou young? then match not yet; if old, match not at all."
" Vis juvenis nubere? nondum venit tempus.
Ingravescente etate jam tempus prGeteriit."
And therefore, with that philosopher, still make answer to thy friends that impor
tune thee to marry, adhuc intempestivum, Itis yet unseasonable, and ever will be.
Consider withal how free, how happy, how secure, how heavenly, in respect, a
single man is, 90 as he said in the comedy, Et isti quod fortunatum      esse autumant,
uxorem   nunquam   habui, and that which 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,
79 Juvenal. "I would rather have a Venusinian a wife?"  ssSi dotata erit, imperiosa, continuoque
wench than thee, Cornelia, mother of the Gracchi," viro inequitare conabitur. Petrarch.  87 If a woman
&c.   so Tom. 4. Anmores, omnem mariti opulentiam  nourish her husband, she is angry and impudent, and
profundet, totam Arabiarn capillis redolens.  81 Idem, full of reproach. Ecclus. xxv. 22. Scilicet uxori nubere
et quis sante mentis sustinere queat, &c.  s2 Subegit nolo mee.  88 Plautus Mil. Glor. act. 3. sc. 1. "To
ancillas quod uxor ejus deformior esset.  83 " Perhaps be a father is very pleasant, but to be a freeman still
she will not suit you."  84Sil. nup. 1. 2. num. 25. more so."  80Stobstus, fer. 66. Alex. ab Alexand. lib.
Dives inducit tempestatem, pauper curam; ducens vi- 4. cap. 8.  90 They shall attend the lamb in heaven,
duam se inlucit in laqueum.  A5 Sic quisque dicit, because they were not defiled with women, Apoc 14. 
alteram ducit tamen. " Who can endure a virago for




Mem. 5. Subs. 3.]               Cure of Love-Melancholy.                                545
91 Virgo ccelum meruit, marriage replenisheth the earth, but virginity Paradise; Elias,
Eliseus, John Baptist, were bachelors: virginity is a precious jewel, a fair garland, a
never-fading flower; 92 for why was Daphne turned to a green bay-tree, but to show
that virginity is immortal?
93 " Ut flos in septis secretus nascitur hortis,  Sic virgo dum intacta manet, dum chara suis, sed
Ignotus pecori, nullo contusus aratro,        Cum Castuni amisit," &c. —
Quamn mulcent aurae, firmat sol, educat imber, &c.
Virginity is a fine picture, as 94 Bonaventure calls it, a blessed thing in itself, and if
you will believe a Papist, meritorious. And although there be some inconveniences,
irksomeness, solitariness, &c., incident to such persons, want of those comforts,
que cegro assideat et curet cegrotumzfomentum paret, roget medicum, cc. -embracing,
dalliance, kissing, colling, &c., those furious motives and wanton pleasures a newmarried wife most part enjoys; yet they are but toys in respect, easily to be endured, if conferred to those frequent incumbrances of marriage. Solitariness may
be otherwise avoided with mirth, music, good company, business, employment; in
a word, 95 Gaudebit 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 build a monastical college for old, decayed, deformed,
or discontented maids to live together in, that have lost their first loves, or otherwise miscarried, ot else are willing howsoever to lead a single life. The rest I say
are toys in respect, and sufficiently recompensed by those innumerable 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        mnentitis obsequiis, as Tertullian observes, with what counterfeit courtesies they will adore him, follow him,
present him   with gifts, humatis donis; "it cannot be believed (saith 96 Ammianus)
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 97 Plutarch adds.         Wilt thou
then be reverenced, and had in estimation?
9s _  " dominus tamen et domini rex
Si tu vis fieri, nullus tibi parvulus aula
Luserit,Eneas, nec filia dulcior illa?
Jucundum et charum sterilis facit uxor amicum."
Live a single man, marry not, and thou shalt soon perceive how those HIeredipetae
(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 99 Seneca have recorded, shall not go beyond them.          Periplectomines, that good personate old man, delicium senis, well understood this in
Plautus: for when Pleusides exhorted him to marry that he might have children of
his own, he readily replied in this sort,
" Quando habeo multos cognatos, quid opus mihi sit
liheris?                                    "Whilst I have kin, what need I brats to have?
Nunc bene vivo et fortunate, atque anino ut lubet.  Now I live well, and as I will, most brave.
Mea bona mea morte cognatis dicam interpartiant.  And when I die, my goods I'll give away
Illi apud me edurdt, me curant, visunt quid agamn,  To them that do invite me every day,
ecquid velim,                                  That visit me, and send me pretty toys,
Qui mihi mittunt munera, ad prandium, ad ccenam   And strive who shall do me most courtesies."'vocant."
This respect thou shalt have in like manner, living as he did, a single man.         But if
thou marry once, I0 cogitato in omni vita te servumfore, bethink thyself what a
slavery it is, what a heavy burden thou shalt undertake, how hard a task thou art
tied to, (for as Hierome hath it, qui uxorem     habet, debitor est, et uxoris servus alligatus,) and how continuate, what squalor attends it, what irksomeness, what charges,
for wife and children are a perpetual bill of charges; besides a myriad of cares,
91 Nuptime replent terrain, virginitas Paradisum. Hier. sertpm infiniti precii, gemma, et pictura speciosa.
92Daphne in laurum  semper virentem, immortalem  95 Mart.   96 Lib. 24. qua obseqniorumr diversitate
docet gloriam paratam virginibus pudicitiam servanti- colantur homines sine liberis.  97 Hunt alii ad caenam
bus.     93 Catul. car. nuptiali. "As the flower that invitant, princeps huic famrlatur, oratores gratis pa.
grows in the secret inclosure of the garden, unknown trocinantur. Lib. de amore Prolis.  98 Annal. 11.
to the flocks, unpressed by the ploughshare, which also " If you wish to be master of your house, let no little
the breezes refresh, the heat strengthens, the rain ones play in your halls, nor any little daughter yet more
makes grow: so is a virgin whilst untouched, whilst dear, a barren wife makes a pleasant and affectionate
dear to her relatives, but when once she forfeits her companion."  9960 de benefic. 38.  100E Greco.
chastity," &c.    94 Diet. salut. c. 22. pulcherrimumn
69                                 2V2




546                             Love-MelanchoZy.                 [Part. 3. Sec. 2.
miseries, and troubles; for as that comical Plautus merrily and truly said, he that
wants trouble, must get to be master of a ship, or marry a wife; and as another
seconds him, wife and children have undone me; so many and such infinite incumbrances accompany this kind of life. Furthermore, uxor intumuit, &c., or as he
said in the comedy,' Duxi uxorem, quam ibi miseriam vidi, natifilii, alia cura. All
gifts and invitations cease, no friend will esteem thee, and thou shalt be compelled
to lament thy misery, and make thy moan with 2Bartholomaus Scherxus, that
famous poet laureate, and professor of Hebrew in Wittenberg: I had finished this
work long since, but that inter alia dura et tristia qua misero mihi pene tergumfregerunt, (I use his own words) amongst many miseries which almost broke my back,
avuvyia ob Xantipismum, a shrew to my wife tormented my mind above measure, and
beyond the rest.  So shalt thou be compelled to complain, and to cry out at last,
with 3 Phoroneus the lawyer, " How happy had I been, if I had wanted a wife!" If
this which 1 have said will not suffice, see more in Lemnius lib. 4. cap. 13. de occult.
nat. mir. Espenseus de continentia, lib. 6. cap. 8. Kornman de virginitate, Platina
in lmor. dial. Practica artis amandi, Barbarus de re uxoria, Arnisweus in polit. cap.
3. and him that is instar omnium, Nevisanus the lawyer, Sylva nuptial. almost in
every page.
SUBSECT. IV.-Philters, Jagical 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,.cMag.
lib. 2. cap. 28. and by incantations.  Fernelius Path. lib. 6. cap. 13. 4 Skenkius lib.
4. observ. med. 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 prcestig. de remediis per philtra.
Delrio tom. 2. lib. 2. qucest. 3. sect. 3. disquisit. magic.  Cardan lib. 16. cap. 90.
reckons up many magnetical medicines, as to piss through a ring, &c. Mizaldus
cent. 3. 30, Baptista Porta, Jason Pratensis, Lobelius pag. 87, Matthiolus, &c., prescribe many absurd remedies.  Radix mandragora ebibitce,.nnuli ex ungulis J.sini,
Stercus amatce sub cervical positum, illd nesciente, Syc., quum odorem fweditatis sentit,
amor solvitur.  Joctuce ocum abstemiosfacit comestum, ex consilio Jarthce Indorum
gymnosophistce apud Philostratum lib. 3. Sanguis amasice ebibitus omnem amoris sensum tollit: Faustinam  Marci Aurelii uxorem, gladiatoris amore captan, ita penitus
consilio Chaldceorum liberatam, refert Julius Capitolinus.  Some of our astrologers
will effect as much by characteristical images, ex sigillis HIermetis, Salomonis,
Chaelis, ic. mulieris imago habentis crines sparsos, ec. Our old poets and fantastical writers have many fabulous remedies for such as are love-sick, as that of Protesilaus' tomb in Philostratus, in his dialogue between Phoenix and Vinitor: Vinitor,
upon occasion discoursing of the rare virtues of that shrine, telleth him that Protesilaus' altar and tomb 5 t 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 6Leucata 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, lie was instantly
cured. Venus after the death of Adonis,  when she could take no rest for love,'
7 Cum vesana suas torreretjfiamma 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 8 Jupiter, when
1Ter. Adelph. " I have married a wife; what misery veneficiis amore privati sunt, ut ex multis historiis
it has entailed upon me! sons were born, and other patet.  sCurat omnes morbos, phthises, hydropes et
cares followed."  a Itineraria in psalmo instructione oculorum morbos, et febre quartana laborantes et amore
ad lectorem.     3 Bruson, lib. 7. 22. cap. Si uxor captos, miris artibus eos demulcet.  6 " The moral
deesset, nihil mihi ad summam felicitatem defuisset. is, vehement fear expels love."  1 Catullus. sQuum
Extinguitur virilitas ex incantamentorul maleficiis; Junonem deperiret Jupiter impotenter, ibi solitus
neque enim fabula est, nonnulli reperti sunt, qui ex lavare, &c.




Mem. 5. Subs. 5.]              Cure of Love-Melancholy.                              547
he was enamoured on Juno, thither go to ease and wash himself, and after him divers
others. Cephalus for the love of Protela, IDegonetus' daughter, leaped down here,
that Lesbian Sappho for Phaon, on whom         she miserably doted.    9 Cupidinis cestro
percita e summo prceceps ruit, hoping thus to ease herself, and to be freed of her
love pangs.
10 " Hic se Deucalion Pyrrhie succensus amore  "Hither Deucalion came, when Pyrrha's love
Mersit, et illaeso corpore pressit aquas.   Tormented him, and leapt down to the sea,
Nec mora, fugit amor," &c. —                And had no harm at all, but by and by
His love was gone and chased quite away."
This medicine Jos. Scaliger speaks of, Jtlsoniarum lectionum lib. 18.        Salmutz in
Pancirol. de 7. mundi mirac. and other writers.       Pliny reports, that amongst the
Cyzeni, there is a well consecrated to Cupid, of which if any lover taste, his passion is mitigated: and Anthony Verdurius Imag. deorum de Cupid. saith, that amongst
the ancients there was "Jtmor Lethes,;" he took burning torches, and extinguished
them in the river; his statute 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 12 Phocicis, writes
of a temple dedicated Veneri in speluncd, to Venus in the vault, at Naupactus in
Achaia (now Lepanto) in which your widows that would have second husbands,
made their supplications to the goddess; all manner of suits concerning lovers were
commenced, and their grievances helped. The same author, in Achaicis, tells as
much of the river 3 Senelus in Greece; if any lover washed himself in it, by a
secret virtue of that water, (by reason of the extreme coldness belike) he was healed
of love's torments, 14^moris vulnus idem      qui sanat facit; which if it be so, that
water, as he holds, is omni auro pretiosior, better than any gold.      Where none of
all these remedies will take place, I know no other but that all lovers must make a
head and rebel, as they did in S5Ausonius, and crucify Cupid till he grant their request, or satisfy their desires.
SUBSECT. V.-The last and best Cure of Love-Melancholy, is to let them have their
Desire.
THE last refuge and surest remedy, to be put in practice in the utmost place, when
no other means will take effect, is to let them go together, and enjoy one another:
potissima cura est ut heros amasid sud potiatur, saith Guianerius, cap. 15. tract. 15..Esculapius himself, to this malady, cannot invent a better remedy, quan ut amanti
cedat amatum,'6 (Jason Pratensis) than that a lover have his desire.
" Et pariter torulo bini jungantur in uno,   "And let them both be joined in a bed,
Et pulchro detur _Enee Lavinia conjux."      And let A/Eneas fair Lavinia wed;"
ITis the special cure, to let them bleed in vena Hymencea, for love is a pleurisy, and
if it be possible, so let it be, —   optataque gaudia carpant.    17 Arculanus holds it
the speediest and the best cure,'tis Savanarola's 8 last precept, a principal infallible
remedy, the last, sole, and safest refuge.
9 " Julia sola potes nostras extinguere flammas,  "Julia alone can quench my desire,
Non nive, non glacie, sed potes igne pari."  With neither ice nor snow, but with like fire."
When you have all done, saith 20       Avicenna, there is no speedier or safer course,
than to join the parties together according to their desires and wishes, the custom
and form of law; and so we have seen him quickly restored to his former health,
that was languished away to skin and bones; after his desire was satisfied, his discontent ceased, and we thought it strange; our opinion is therefore that in such
cases nature is to be obeyed."      Areteus, an old author, lib. 3. cap. 3. hath an instance of a young man, 21 when no other means could prevail, was so speedily relieved. What remains then but to join them in marriage?
sMenander. "Stricken by the gad-fly of love,rushed Lepidum poema.  16Cap. 19. de morb. cerebri.
headlong from the summit." 10 Ovid. ep. 21. 11 Apud 17 Patiens potiatur re amata, si fieri possit, optima cura,
antiques amor Lethes olim fuit, is ardentes faces in cap. 16. in 9 Rhasis.  18 Si nihil aliud, nuptite et coprofluentum inclinabat; hujus statua Veneris Eleusina  pulatio cum ea.  19 Petronius Catal.  2 Cap. de
templo visebatur, quo amantes confluebant, qui amica Ilishi. Non invenitur cura, nisi regimen connexionis
memoriam deponere volebant.  12 Lib. 10. Vota ei inter eos. secundum modum promissionis, et legis, et sic
nuncupant amatores, multis de causis, sed imprimis vidimus ad carnem restitutum, qui jam venerat ad arevidaue mulieres, ut sibi alteras a dea nuptias exposcant. factionem; evaniit cura postquam sensit, &c. 21 Fama
33 Rodiginus, ant. lect. lib. 16. cap. 25. calls it Selenus. est melancholicum quendam ex amore insanabiliter se
Omni amore liberat.   14 Seneca. "The rise and habentem, ubi puelle se conjunxisset, restitutum, &c.
remedy of love the same."  16 Cupido crucifixus;




548                           Love-JMielancholy.               [Part. 3. Sec. 2.
22 "Tune et basia morsiunculasque
Snrreptim dare, mutuos fovere
Amplexus licet, et licet jocari;"
"they may then kiss and coll, lie and look babies in one another's eyes," as heir
sires before them did, they may then satiate themselves with love's pleasures, which
they have so long wished and expected;
"Atque uno simul in toro quiescant,
Conjuncto simnul ore suavientur,
Et somnos agitent quiete in una."
Yea, but hic 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, customs, statutes hinder:
poverty, superstition, fear and suspicion: many men dote on one woman, semel et
simul: she dotes as much on him, or them, and 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, 23 0 that
I were worthy of that comely prince! but my father being dead, I want friends to
motion such a matter! What shall I say? I am all alone, and dare not open my
mind to any. What if I acquaint my mother with it? bashfulness forbids. What
if some of the lords? audacity wants. O that I might but confer with him, perhaps
in discourse I might let slip such a word that might discover mine intention!" How
many modest maids may this concern, I am a poor servant, what shall I do? I am
a fatherless child, and want means, I am blithe and buxom, young and lusty, but I
have never a suitor, Expectant stolidi ut ego illos rogatum veniam, as 24 she said, A
company of silly fellows look belike that I should woo them and speak first: fain
they would and cannot woo, —-   5quc primum exordia surnam.  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 4 Fortune my foe?" —Some are so curious in this behalf, as those old Romans, our modern Venetians,
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 knight's; a gentleman, a gentleman's: as slaters sort their slates, do they degrees and families. If she be never so
rich, fair, well qualified otherwise, they will make him forsake her. The Spaniards
abhor all widows; the Turks repute them old women, if past five-and-twenty. But
these are too severe laws, and strict customs, 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 impotently, she loves not him, and so e contra. 26 Pan loved Echo, Echo
Satyrus, Satyrus Lyda.
a   uantum ipsorum aliquis amartem oderat,
Tantum ipsius amans odiosus erat."
"They love and loathe of all sorts, he loves her, she hates him; and is loathed of
him, on whom she dotes."   Cupid hath two darts, one to force love, all of gold,
and that sharp, —   27 Quodfacit auratunm est; another blunt, of lead, and that to
hinder; f-ugat hoc, facit illud anlorem, "this dispels, that creates love."  This
we see too often verified in our common experience. 26 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, 291Jma precor miserere mei, fair mistress pity me, I spend myself, my
22 Jovian. Pontanus, Basi. lib. 1.  23 Speede's hist.  Achaicis, lib. 7.  Perdite amabat Callyrhoen virginem,
e M. S. Ber. Andrea.  24 Lucretia in Ccelestina, act. et quanto erat Choresi amor vehementior erat, tanto
19. Barthio interpret.  2 Virg. 4 2En. "How shall erat puellte animus ab ejus arnore alienior.  29 Virg.
I begin?"  26 E Grecho Moschi.  27 Ovid. Met. 1. 6 /En.
" The efficacious one is golden."  28 Pausanias




Mem. 5. Subs. 5.]               Cure of Love-Melancholy.                                549
time, friends and fortunes, to win her favour, (as he complains in the        0 Eclogue,) I
lament, sigh, weep, and make my moan to her, "but she is hard as flint,             — cautibus Ismariis immotior —       as fair and hard as a diamond, she will not respect,
Despectus tibi sum, or hear me,
31       " fugit illa vocantem
Nil lachrymas miserata meas, nil flexa querelis."
What shall I do?
"I wooed her as a young man should do,
But sir, she said, I love not you."
32 " Durior at scopulis mea Colia, marmore, ferro,  "Rock, marble, heart of oak with iron barr'd,
Robore, rupe, antro, cornu, adainante, gelu."  Frost, flint or adamants, are not so hard."
I give, I bribe, I send presents, but they are refused.       33Rusticus est Coridon, nee
munera curat dlexis.     I protest, I swear, I weep,
--  24  "odioque rependit amores,
Irrisu lachrymas"
" She neglects me for all this, she derides me," contemns me, she hates me, "Phillida
flouts me:" Cauteferis, quercu durior Eurydice, stiff, churlish, rocky still.
And'tis most true, many gentlewomen are so nice, they scorn all suitors, crucify
their poor paramours, and think nobody good enough for them, as dainty to please
as Daphne herself.
s5,, Multi illam petiere, illa aspernate petentes,  " Many did woo her, but she scorn'd them still,
Nec quid Hymen, quid amor, quid sint connubia curat."  And said she would not marry 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 Itis 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 is 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
denique cogit! another sighs and grieves, she cares not: and which 36 Stroza objected to Ariadne,
"Net magis Euryali gemitu, lacrymisque moveris,  "Is no more mov'd with those sad sighs and tears,
Qiailm prece turbati flectitur era sali.     Of her sweetheart, than raging sea with prayers:
Tu juvenem, quo non fornosior alter in urbe,  Thou scorn'st the fairest youth in all our city,
Spernis, et insano cogis amore mori."        And mak'st him almost mad for love to die:"
They take a pride to prank up themselves, to make young men enamoured, —37 captare viros et spernere captos, to dote on them, and to run mad for their sakes,
38s -   " sed nullis illa movetur              " Whilst niggardly their favours they discover,
Fletibus, aut voces ullas tractabilis audit."  They love to be belov'd, yet scorn the lover."
All suit and service is too little for them, presents too base: Tormentis gaudet amantis -       et spoliis. As Atalanta they must be overrun, or not won.         Many young
men are as obstinate, and as curious in their choice, as tyrannically proud, insulting,
deceitful, false-hearted, as irrefragable and peevish on the other side; Narcissus-like,
39 " Multi ilium juvenes, multa petiere puellme,  "Young men and maids did to him sue,
Sed fuit in tenera tarn dira superbia forma,     But in his youth, so proud, so coy was he,
Nulli ilium juvenes, nulle petiere puella."      Young men and maids bade him adieu."
Echo wept and wooed him by all means above the rest, Love me for pity, or pity
me for love, but he was obstinate, JInte ait emoriar quam       sit tibi copia nostri, " he
would rather die than give consent." Psyche ran whining after Cupid,
40 " Formosuem tua te Psyche formosa requirit,  " Fair Cupid, thy fair Psyche to thee sues,
Et poscit te dia deum, puerumque puella;"     A lovely lass a fine young gallant woos;"
but he rejected her nevertheless.    Thus many lovers do hold out so long, doting on
0o Erasmus Egl. Galatea.  a31 Having no compas- lib. 2.  37 T. H. " To captivate the men, but despise
sion for my tears, she avoids my prayers, and is in- tiem when captive."  3 Virg. 4 AEn.  39Metamor.
flexible to my plaints."  32 Agerianuls Erotopegnion. 3.  40 Fracastorius Dial. de animn.
83Virg.   34 Lecheus.  3 Ovid. Met. 1.  36 Erot.




550                           Love-Melancholy.                [Part. 3. Sec. 2.
themselves, stand in their own light, till in the end they come to be scorned and rejected, as Stroza's Gargiliana was,
"Te juvenes, te odere senes, desertaque langues,  " Both young and old do hate thee scorned now,
Qume fueras procerum publica cura prius."  That once was all their joy and comfort too."
As Narcissus was himself,
--— " Who despising many,
Died ere he could enjoy the love of any."
They begin to be contemned themselves of others, as he was of his shadow, and
take up with a poor curate, or an old serving-man at last, that might have had their
choice of right good matches in their youth; like that generous mare, in 41 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 passa, she was contented at last 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: full fain
42 " Hanc volo quae non vult, illam que vult ego nolo:  She would have me, but I not her again;
Vincere vult animos, non satiare Venus."  1  So love to crucify men's souls is bent:
But seldom doth it please or give consent."
" Their love danceth in a ring, and Cupid hunts them round about; he dotes, is
doted on again."  Dumque petit petitur, pariterque accedit et ardet, their affection
cannot be reconciled. Oftentimes they may and will not, tis their own foolish proceedings that mars all, they are too distrustful of themselves, too soon dejected:
say she be rich, thou poor: she young, thou old; she lovely and fair, thou most
ill-favoured and deformed; she noble, thou base: she spruce and fine, but thou an
ugly clown: nil desperandum, theres hope enough yet: Mopso.Jisa datur, quid non
spereinus amantes? Put thyself forward once more, as unlikely matches have been
and are daily made, see what will be the event. Many leave roses and gather thistles,
loathe honey and love verjuice: our likings are as various as our palates. But commonly they omit opportunities, oscula qui sumnpsit, (rc., 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,         43 quin stultos excutit ignes, divert his cogitations, or else bravely
bear it out, as Turnus did, Tua sit Lavinia conjux, when he could not get her, with
a kind of heroical scorn he bid IEneas take her, or with a milder farewell, let her
go. Et Phillida 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 mutzus
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 insaniunt, as 44 Chrysostom notes, nor join
his daughter in marriage, to save her dowry, or for that he cannot spare her for the
service she doth him, and is resolved to part with nothing whilst he lives, not a
penny, though he may peradventure well give it, he will not till he dies, and then as
a pot of 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
41 Dial. Am.  42 Ausonius.  48 Ovid. Met.  44 Hom. 5. in 1. epist. Thess. cap. 4, ver. 1.




Mem. 5. Subs. 5.]            Cure of Love-Aeluncholy.                          551
of it, she must and shall tarry. Many slack and careless parents, iniqui patres,
measure their children's affections by their own, they are now cold and decrepit
themselves, past all such youthful conceits, and they will therefore starve their
children's genus, have them a pueris 45illico nasci senes, they must not marry, nec
earum affines esse rerum quas secumfert adolescentia: ex sud libidine moderatur quce
est nunc, non quce olimfuit: as he said in the comedy: they will stifle nature, their
young bloods must not participate of youthful pleasures, but be as they are themselves old on a sudden. And'tis a general fault amongst most parents in bestowing
of their children, the father wholly respects wealth, when through his folly, riot, indiscretion, he hath embezzled his estate, to recover himself, he confines and prostitutes his eldest son's love and affection to some fool, or ancient, or deformed piece
for money.
46,, Phanarette ducet filiam, rufam, illam virginem,
Cwsiam, sparso ore, adunco naso" —and though his son utterly dislike, with Clitipho in the comedy, Jron possum pater:
If she be rich, Eia (he replies) ut elegans est, credas animum ibi esse? he must and
shall have her, she is fair enough, young enough, if he look or hope to inherit his
lands, he shall marry, not when or whom he loves, Jrconidis hujusfiliam, but whom
his father commands, when and where he likes, his affection must dance attendance
upon him. His daughter is in the same predicament forsooth, as an empty boat, she
must carry what, where, when, and whom her father will. So that in these businesses the father is still for the best advantage; now the mother respects good kindred, must part the son a proper woman. All which 47 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, quc, quam splendissimis nuptiis 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 sufficient,
48 Virgoformosa, etsi oppidb pauper, abunde dotata est, 49 Rachel was so married to
Jacob, and Bonaventure, 50in 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.
5' Plato holds, that in their contracts "young men should never avoid the affinity of
poor folks, or seek after rich."  Poverty and base parentage may be sufficiently
recompensed by many other good qualities, -modesty, virtue, religion, and choice
bringing up, 52 I am poor, I confess, but am I therefore contemptible, and an abject?
Love itself is naked, the graces; the stars, and Hercules clad in a lion's skin." Give
something to virtue, love, wisdom, favour, beauty, person; be not all for money.
Besides, you must consider that J.mor cogi non potest, love cannot be compelled,
they must affect as they may: 53Fatum est in partibus illis quas sinus abscondit, as
the saying is, marriage and hanging goes by destiny, matches are made in heaven.
"It lies not in our power to love or hlate,
For will in us is overrul'd by fate."
A servant maid in 64Aristmnetus loved her mistress's minion, which when her dame
perceived,furiosd cemulatione, in a jealous humour she dragged her about the house
by the hair of the head, and vexed her sore.  The wench cried out, 5, O mistress,
fortune hath made my body your servant, but not my soul!" Affections are free, not
to be commanded.     Moreover it may be to restrain their ambition, pride, and covetousness, to correct those hereditary diseases of a family, God in his just judgment
assigns and permits such matches to be made.      For I am of Plato and 5SBodine's
mind, that families have their bounds and periods as well as kingdoms, beyond which
46 Ter.  46 Ter. FHeaut. Scen. ult. " He will marry neque divitum sectentur.  52 Philost. ep. Quoniam
the daughter of rich parents, a red-haired, blear-eyed, pauper sum, idtirco contemptior et abjectior tibi
big-mouthed, crooked-nosed wench."  47 Plebeius et videar? Amor ipse nunfdus est, gratice et astra; Hernobilis ambiebant puellam, puelle certamen in partes cules pelle leoloina indutus.  3 Jiivenal. 64 Lib. 2.
venit, &c.   48 Apuleius apol.  49Gen. xxvi.  ep. 7.  55 Ejilans inquit, non tmetem  unr  addixit
50 Non peccat venialiter qui mulierem iducit ob pulchri- mihi fortuna servitute.  ca De repub. c. de period,
tudinern.  51 Lib. 6. de leg. Ex usu reipub. est ut in rerurpubi.
nuptiis juvenes neque pauperuin affinitatem fiigiant,




552                              Love-Melancholy.                   [Part. 3. Sect. 2.
for extent or continuance they shall not exceed, six or seven hundred years, as they
there illustrate by a multitude of examples, and which Peucer and 57Melancthon
approve, but in a perpetual tenor (as we see by many pedigrees of knights, gentlemen, yeomen) continue as they began, for many descents with little alteration. Howsoever let them, I say, give something to youth, to love; they must not think they
can fancy whom    they appoint; 5%Jlmor enim non imperatur, alfectus 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 datur nec azfertur, 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; 59quis enim (as Fabius urgeth)
amare alieno animo potest? but consider withal the miseries of enforced marriages;
take pity upon youth: and such above the rest as have daughters to bestow, should
be very careful and provident to marry them in due time. Syracides cap. 7. vers. 25.
calls it i" a weighty matter to perform, so to marry a daughter to a man of understanding in due time:" Virgines enim tempestive locandace as 6 Lemnius admonisheth,
lib. 1. cap. 6. Virgins must be provided for in season, to prevent many diseases, of
which 61 Rodericus a Castro de morbis mulierum, lib. 2. cap. 3. and Lod. Mercatus
lib. 2. de mulier. qffect. cap. 4, de melanch. virginum et viduarum, have both largely
discoursed. And therefore as well to avoid these feral maladies, jtis good to get them
husbands betimes, as to prevent some other gross inconveniences, and for a thing
that I know besides; ubi nuptiarum tempus et cetas advenerit, as Chrysostom      adviseth, let them not defer it; they perchance will marry themselves else, or do worse.
If Nevisanus the lawyer do not impose, they may do it by right: for as he proves
out of Curtius, and some other civilians, Sylve, nup. lib. 2. numer. 30. 62; A maid
past twenty-five 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 mean time, or think that I do apologise here for any headstrong, unruly, wanton flirts. I do approve that of St. Ambrose (Comment in Genesis xxiv. 51), which he hath written touching Rebecca's
spousals, " A woman should give unto her parents the choice of her husband, 3 lest
she be reputed to be malpert and wanton, if she take upon her to make her own
choice; 64 for she should rather seem to be desired by a man, than to desire a man
herself." To those 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 65Aretine's Lucretia) twenty-four years of
age, " is old already, past the best, of no account."   An old fellow, as Lycistrata
confesseth in e Aristophanes, etsi sit canus, citb 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
verb 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.
67 " Quam mnod5 nascentem rutilus conspexit Eous,  "She that was erst a maid as fresh as May,
Hanc rediens sero vespere vidit anuni."    Is now an old crone, time so steals away."
Let them   take time then while they may, make advantage of youth, and as he
prescribes,
s8 i Collige virgo rosas dum flos novus et nova pubes,  "Fair maids, go gather roses in the prime,
Et inemor esto wevum sic properare tuumn."  And think that as a flower so goes on time."
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
69 Soles occidere et redire possunt,,      70 Suns that set may rise again,
Nobis cum semel occidit brevis lux,'        But if once we lose this light,
Nox est perpetuo una dormienda."'Tis with us perpetual night."
Volat irrevocabile tempus, time past cannot be recalled.     But we need no such
s7Com. in car. Chron. 58Plin. in pan.  59Declam. procacioris reputetur auctor.  e6Expetitia enim
306.  eo Puellis imprimis nulla danda occasio lapsus. magis debet videri a viro quam ipsa virum expetisse.
Lemn. lib. 1. 54. de vit instit.  61 See more part 1. s. 65 Mulier apud nos 24. annorum vetula est et projec
mem. 2. subs. 4.  62 Filia excedens annum 25. potest titia.  66Cornced. Lycistrat. And. Divo Interpr.
inscio patre nuhere, licet indignus sit maritus, et eum 67Ausonius edy. 14.  68 Idem.  69 Catullus
cogere ad congrue dotandum.  3 Ne appetentiae 70 Translated by M. B. Johnson.




Mem. 5. Subs. 5.]            Cure of Love-Melancholy.                           553
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 young man miscarry, I think their parents oftentimes,
guardians, overseers, governors, neque vos (saith 71Chrysostom) a supplicio immunes
evadetis, si non statim ad nuptias, 4yc. 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,
72 " Opulentiores pauperiorum ut filias   "That rich men would marry poor maidens some,
Indotas ducant uxores doinum:            And that without dowry, and so bring them home,
Et multi fiet civitas concordior,        So would much concord be in our city,
Et invidia nos minore utemur, quam utimur."  Less envy should we have, much more pity."
If they would care less for wealth, we should have much more content and quietness in a commonwealth. Beauty, good bringing up, methinks, is a sufficient portion
of itself, 73Dos est sua forma puellis, "her beauty is a maiden's dower," and he
doth well that will accept of such a wife.   Eubulides, in "7Aristmenetus, married a
poor man's child, facie non illcetabili, 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,
" Juro tibi san6 per mystica sacra Dianae,    "t I swear by all the rites of Diana,
Me tibi venturum comnitem, sponsumque futurum."  I'll come and be thy husband if I may."
She considered of it, and upon some small inquiry of his person and estate, was
married unto him.
"Blessed is the wooing,
That is not long a doing."
As the saying is; when the parties are sufficiently known to each other, what needs
such scrupulosity, so many circumstances? dost thou know her conditions, her
bringing-up, like her person? let her means be what they will, take her without any
more ado. 7 Dido and.neas were accidentally driven by a storm       both into one
cave, they made a match upon it; Massinissa was married to that fair captive Sophonisba, King Syphax' wife, the same day that he saw her first, to prevent Scipio
Lwelius, lest they should determine otherwise of her. If thou lovest the party, do
as much: good education and beauty is a competent dowry, stand not upon money.
Erant olim aurei homines (saith Theocritus) et adamantes redamabant, in the golden
world men did so, (in the reign of 76 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 befal them for
so doing. 77 Leontius, 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 portion but her bringing up, occultoformce prcesagio, out of some secret foreknowledge of her fortune, bestowing that little which he had amongst his other
children. But she, thus qualified, was preferred by some friends to Constantinople,
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 commendation, made her his
wife:'twas nobly done of Theodosius. 78 Rudophe 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 Jtquilcefactum, at the manner of the bringing
of it: and caused forthwith proclamation to be made, that she that owned that shoe
should come presently to his court; the virgin came, and was forthwith married to
the king. I say this was heroically done, and like a prince: I commend him for it,
and all such as have means, that will either do (as he did) themselves, or so for
love, &c., marry their children.  If he be rich, let him take such a one as wants, if
71 Hom. 5. in 1. Thes. cap. 4. 1. 72 Plautus. 73 Ovid. Sect. 1. cap. 13.  78 Mayerus select. sect. 1. c. 14. et
74 Epist. 12. 1. 2. Eligit conjugem pauperem, indotatamn AElian. 1. 13. c. 33. cum famulhe lavantis vestes incu.
et subito deamavit, et commiseratione ejus inopie. riosus custodirent,&c. mandavit per universami Egyp75Virg. zEn.  7 Fabius pictor: amor ipse conjunxit turn ut fmamina quatreretur, cujus is calceus esset
populos, &c,  7 Lipsius polit. Sebast. Mayer. Select. eamque sic inventam in matrinioniumn accepit.
70                               2W




554                           Love-JMelanchoty.                [Part. 3. Sec. 2.
she be virtuously given; for as Syracides, cap. 7. ver. 19. adviseth,  Forego not a
wife and good woman; for her grace is above gold."  If she have fortunes of her
own, let her make a man. Danaus of Lacedaemon had a many daughters to bestow,
and means enough for them all, he never stood inquiring after great matches, as
others used to do, but 79 sent for a company of brave young gallants 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. 6. relates it,) was an earnest suitor to Euidocia,
the emperors sister; though her brother much desired it, yet she could not80 abide
him, for he had three former wives, all basely abused; but the emperor still, Cralis
amicitiam magnifaciens, because he was a great prince, and a troublesome 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 s8years 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 vainglory, 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 discontents
follow, and oftentimes they ruinate their families. s2 Paulus Jovius gives instance in
Galeatius the Second, that heroical Duke of Milan, externas affinitates, decoras quidem regio fastu, sed sibi et posteris damnosas etfere exitiales qucesivit; he married
his eldest son John Galeatius to Isabella the King of France his sister, but she was
socero tam gravis, ut ducentis millibus aureorum constiterit, her entertainment at
Milan was so costly that it almost undid him. His daughter Violanta was married
to Lionel Duke of Clarence, the, youngest son to Edward the Third, King of England, but, ad ejus adventum tantae opes tam admirabili liberalitate profusce sunt, ut
opulentissimorum regum splendorem superasse videretur, he was welcomed with such
incredible magnificence, that a king's purse was scarce 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 mensa dapes decem millibus hominum suffcerent, as would serve ten
thousand men: but a little after Lionel died, novce nuptce et intempestivis conviviis
operam dans, 6c., and to the duke's great loss, the solemnity 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 strict and severe discipline, laws and rigorous customs,
that forbid men to marry at set times, and in some places; as apprentices, servants,
collegiates, states of lives in copyholds, or in some base inferior offices, 3 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 d labris, fyc. Their love is lost, and vain it is
in such an estate to attempt.  4 Gravissimum est adamare nec potiri,' tis a grievous
thing to love and not enjoy. They may, indeed, I deny not, marry if they will, and
have free choice, some of them; but in the meantime their case is desperate, Lupum
auribus tenent, they hold a wolf by the ears, they must either burn or starve.'Tis
cornutum sophlisma, 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
79 Pausanias lib. 3. de Laconicis. Dimisit qui nuncia- quinque circiter annos natu minor.  82 Vit. Galeat.
runt, &c. optionem puellis dedit, ut earum quamlibet eum secundi. 83 Apuieius in Catel. nobis cupido velle dat,
sibi virum deligeret, cujus maxime esset forma corn- posse abnegat.  84 Anacreon. 56.
placita. 8o Illius conjugium abominabitur. 81 Socero




Mem. 5. Subs. 5.]            Cure of Love-Melancholy.                           555
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 s5pray
for it then, as Beza adviseth in his Tract de Divortiis, because God hath so called
him to a single life, in taking away the means of marriage. 6 Paul would have gone
from Mysia to Bithynia, but the spirit suffered him not, and thou wouldst peradventure be a married man with all thy will, but that protecting angel holds it not fit.
The devil too sometimes may divert by his ill suggestions, and mar many good
matches, as the same s7 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, aud therefore they grumble at their hard fortune, they are well inclined to marry, but one rub or other is ever in the way; I know what astrologers
say in this behalf, what Ptolemy quadripartit. Tract. 4. cap. 4. Skoner lib. 1. cap. 12.
what Leovitius genitur. exempl. 1. which Sextus ab Heminga takes to be the horoscope of Hieronymus Wolfius, what Pezelius, Origanaus and Leovitius his illustrator
Garceus, cap. 12. what Junctine, Protanus, Campanella, what the rest, (to omit those
Arabian conjectures d parte conjugii, a parte lascivice, triplicitates veneris, Sc., and
those resolutions upon a question, an amica potiatur, Sfc.) determine in this behalf,
viz. an sit natus conjugem habiturus, facile an difficulter sit sponsam impetraturus,
quot conjuges, quo tempore, quales decernantur nato uxores, de mutuo amore conjugem, both in men's and women's genitures, by the examination of the seventh house
the almutens, lords and planets there, a ( d et 0 a Sc., by particular aphorisms, Si
dominus 7mn in 7ma vel secunda nobilem decernit uxorem, servam ant ignobilem si
duodecim'. Si Venus in 12ma, aSc., with many such, too tedious to relate. Yet let
no man be troubled, or find himself grieved with such predictions, as Hier. Wolfius
well saith in his astrological 88dialogue, non sunt prcetoriana decreta, they be but
conjectures, the stars incline, but not enforce,
89 " Sidera corporibus preesunt ccelestia nostris,
Sunt ea de vili condita namque iulo:
Cogere sed nequeunt animum ratione fruentem,
Quippe sub imperio solius ipse dei est."
wisdom, diligence, discretion, may mitigate if not quite alter such decrees, Fortuna
sua d cujusque fingitur moribus, 90 Qui cauti, prudentes, voti compotes, c'c., let no man
then be terrified or molested with such astrological aphorisms, or be much moved,
either to vain hope or fear, from such predictions, but let every man follow his own
free will in this case, and do as he sees cause. Better it is indeed to marry than
burn, for their soul's health, but for their present fortunes, by some other means to
pacify themselves, and divert the stream of this fiery torrent, to continue as they are,
1 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 other. 92Votoque suo suaforma repugnat. What merits
and indulgences they heap unto themselves by it, what commodities, I know not;
but I am sure, from such rash vows, and inhuman manner of life, proceed many
inconveniences, many diseases, many vices, masturpation, satyriasis, 93priapismus,
melancholy, madness, fornication, adultery, buggery, sodomy, theft, murder, and all
manner of mischiefs: read but Bale's Catalogue of Sodomites, at the visitation of
abbeys here in England, Henry Stephan. his Apol. for Herodotus, that which Ulricus
writes in one of his epistles, 94"that Pope Gregory when he saw 600 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." Read many such, and then ask
8 Continentiae donum ex fide postulet quia certum sit "Their beauty is inconsistent with their vows."
eum vocari ad ccelibatum cui demnis, &c. 8 Act. xvi. 7. 93Mercurialis de Priapisrno.  9Memorabile quod
87 Rom. i. 13.  68 Proefix. gen. Leovitii.  89 " The Ulricus epistola refert Gregorium quum ex piscina
stars in the skies preside over our persons, for they are quadam allata plus quam sex mille infantum capita
made of humble matter. They cannot bind a rational vidisset, ingernuisse et decretum de ccelihatu tantaln
mind, for that is under the control of God only." cedis causam confessus condigno itlud pwenitertiae
90 Idem Wolfius dial.  91 " That is, make the best of fructu purgasse. Kemnnisius ex concil. Trident, part, 3.
it, and talke his lot as it falls."  92 Ovid. 1. Met de ccelibatu sacerdotum.




556                              Love-Melancholy.                    [Part. 3. Sec. 2.
what is to be done, is this vow to be broke or not? No, saith Bellarmine, cap. 38.
lib. de Jonach. melius est scortari et uri quam de voto ccelibatus ad nuptias transire,
better burn or fly out, than to break thy vow. And Coster in his Enchirid. de ccelibat. sacerdotum, saith it is absolutely gravius peccatum,95 a greater sin for a priest
to marry, than to keep a concubine at home." Gregory de Valence, cap. 6. de ccelibat. maintains the same, as those of Essei and Montanists of old. Insomuch that
many votaries, out of a false persuasion of merit and holiness in this kind, will
sooner die than marry, though it be to the saving of their lives. 97Anno 1419. Pius 2,
Pope, James Rossa, nephew to the King of Portugal, and then elect Archbishop of
Lisbon, being very sick at Florence, 97' when his physicians told him, that his disease was such, he must either lie with a wench, marry, or die, cheerfully chose to
die."  Now they commended him for it; but St. Paul teacheth otherwise, "Better
marry than burn," and as St. Hierome gravely delivers it, Jlice sunt leges  cesarumn alice
Christi, aliud Papinianus, aliud Paulus nosier prcecipit, there's a difference betwixt
God's ordinances and men's laws: and therefore Cyprian Epist. 8. boldly denounceth,
impium est, adulterum est, sacrilegum est, quodcunque humano furore statuitur, ut dispositio divina violetur, it is abominable, impious, adulterous, and sacrilegious, what
men make and ordain after their own furies to cross God's laws. 9 Georgius Wicelius, one of their own arch divines (Inspect. ecces. pag. 18) exclaims against it, and all
such rash monastical vows, and would have such persons seriously to consider what
they do, whom   they admit, ne in posterum querantur de inanibus stupris, lest they
repent it at last. For either, as he follows it, 99you must allow them concubines, or
suffer them to marry, for scarce shall you find three priests of three thousand, qui
per cetatem non ament, that are not troubled with burning lust. Wherefore I conclude it is an unnatural and impious thing to bar men of this Christian liberty, too
severe and inhuman an edict.
100 The silly wren, the titmouse also,     But man alone, alas the hard stond,
The little redbreast have their election,  Full cruelly by kinds ordinance
They y ly I saw and together gone,       Constrained is, and by statutes bound,
Whereas hem list, about environ,And debarred from all such pleasance:
Js they of kinde have inclination,       What meaneth this, what is this pretence
Jind as nature impress and guide,        Of laws, I wis, against all right of kinde
Of everything list to provide.           Without a cause, so narrow men to binde?
Many laymen repine still at priests' marriages above the rest, and not at clergymen
only, but of all the meaner sort and condition, they would have none marry but such
as are rich and able to maintain wives, because their parish belike shall be pestered
with orpians, and the world full of beggars: but'these are hard-hearted, unnatural,
monsters of men, shallow politicians, they do not 2 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, &c. and they shall surely be otherwise informed.     Those politic Romans
were of another mind, they thought their city and country could never be too populous. s Adrian the emperor said he had rather have men than money, malle se hominum adjectione ampliare imperium, quam pecunid. Augustus Caesar made an oration
in Rome ad ccelibus, to persuade them to marry; some countries compelled them to
marry of old, as 4 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. 5 In the isle of Maragnan, the governor
and petty king there did wonder at the Frenchmen, and admire how so many friars,
and the rest of their company could live without wives, they thought it a thing impossible, and would not believe it. If these men should but survey our multitudes
of religious houses, observe our numbers of monasteries all over Europe, 18 nunneries in Padua, in Venice 34 cloisters of monks, 28 of nuns, &c. ex ungue leonem,'tis to this proportion, in all other provinces and cities, what would they think, do
they live honest?  Let them dissemble as they will, I am of Tertullian's mind, that
95 Si nuhat, quam si domi concubinam alat.  9 Al- Curtesie.'Tis not multitude but idleness which
phonsus Cicaonius lib. de gest. pontificurn.  7 Cum causeth beggary.  % Or to set them awork, and bring
medici suaderent ut aut nuberet aut coitu uteretur, sic them up in some honest trades.  s Dion. Cassius, lib.
mortem vitari posse mortem potius intrepidus expecta- 56.  4Sardus Buxtorphius.  sClaude Albaville in
vit, &c.  O8 Epist. 30.  99 Vide vitam ejus edit. 1623. his hist. of the Frenchmen to the Isle of Maragnan.
by D. T. James.  100 Lidgate, in Chaucer's Flower of An. 1614.




Mem. 5. Subs. 5.]          Cure of Love-Melancholy.                         557
few can continue but by compulsion.  6, 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. Therefore, either out of commiseration of
human imbecility, in policy, or to prevent 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 courtesans
in Grand Cairo in _.Egypt, as 7 Radzivilus observes, are tolerated, besides boys: how
many at Fez, Rome, Naples, Florence, Venice, &c., and still in many other provinces and cities of Europe they do as much, because they think young men, churchmen, and servants amongst the rest, can hardly live honest. The consideration of
this belike made Vibius, the Spaniard, when his friend 8 Crassus, that rich Roman
gallant, lay hid in the cave, ut voluptatis quam cetas illa desiderat copiamfaceret, to
gratify him the more, send two 9lusty 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, 10 in most countries they do much encourage them to marriage, give great rewards to such as have many children, and
mulct those that will not marry, Jus trium liberorum, and in Agellius, lib. 2. cap. 15.
Elian. lValeriusib. 6. cab. 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 12 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 13 Juno's temple, or applied to public uses.
They account him, in some countries, unfortunate that dies without a wife, a most
unhappy man, as'4Boetius infers, and if at all happy, yet infortuniofelix, unhappy
in his supposed happiness. They commonly. deplore his estate, and much lament
him for it: 0, my sweet son, &c. See Lucian, de Luctu, Sands fol. 83, &c.
Yet, notwithstanding, many with us are of the opposite part, they are married
themselves, and for others, let them burn, fire and flame, they care'not, so they be
not troubled with them. Some are too curious, and some too covetous, they may
marry when they will both for ability and means, but so nice, that except as Theophilus the emperor was presented, by his mother Euprosune, with all the rarest
beauties of the empire in the great chamber of his palace at once, and bid to give a
golden apple to her he liked best. If they might so take and choose whom they
list out of all the fair maids their nation affords, they could happily condescend to
marry: otherwise, &c., why should a man marry, saith another epicurean rout, what's
matrimony but a matter of money? why shbuld free nature be entrenched on, confined or obliged, to this or that man or woman, with these manacles of body and
goods? &c. There are those too that dearly love, admire and follow wpmen 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 1o " Lemnius saith, on a scold,
a slut, or a bad wife."  And therefore, 16 ristem Juventam venere deserta colunt,
they are resolved to live single, as 17 Epaminondas did, 18t il ait esse prius, melius
6 Rara quidem dea tn es O chastitas in his terris, ne,  Junonis dedicetur et publica fiat.  12 Consol. 3. pros.
facile perfecta, rarius perpetua, cogi nonnunqiiam  po.  7.  14 Nic. Hill. Epic. philos.  15 Qui se capistro
test, oh nature defectum, vel si disciplina pervaserit, Inatrimonii alligari non patiuntur, Lemn. lib. 4. 13. de
censura compresserit.' Peregrin. Hierosol.  8 Pilu occult. nat. Abhorrent multi a matrimonio, ne morotarch. vita ejus, adolescentire nedio constitutus. 9 An sam, querulam, acerbam, amnaram uxorem perferre co.
cillas duas egregia forma et etatis flore.  10 Alex. ab. gantur.  16 Senec. Hippol.  17 Celebs enim vixerat
Alex. 1. 4. c..  1 Tres filii patrem ah excubiis, nec ad uxorem ducendain unquarn induci potuit.
quinque ab omnibus officiis liberabanto.  12 Precept tb s Senec. Hip. "There is nothing better, nothing pre.
primno cogatur nubere aut mulctetur et pecunia temrplo ferable to a single liife."
2w2




558                              Love-Melancholy.                   [Part. 3. Sec. 2.
nil ccelibe vitdl" and ready with Hippolitus to abjure all women,'gDetestor omnes,
horreofugio, execror, fyc. But,
" Hippolite nescis quod fugis vite bonum,
Hippolite nescis"- -
alas, poor Hippolitus, thou knowest not what thou sayest, jtis otherwise, Hippolitus." 20Some make a doubt, an uxor literato sit ducenda, whether a scholar should
marry, if she be fair she will bring him back from his grammar to his horn book, or
else with kissing and dalliance she will hinder his study; if foul with scolding, he
cannot well intend to do both, as Philippus Beroaldus, that great Bononian doctor, once
writ, impediri enim studia literarumn, 4c., 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, et ab uxore ducenda semper abhorrui, nec quicquam libero lecto censui jucundius.  I could not abide marriage, but
as a rambler, erraticus ac volaticus amator (to use his own words) per multiplices
amnores discurrebam, I took a snatch where I could get it; nay more, I railed at marriage downright, 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 Stesichorus, palinodiam     cano, nec peanitet censeri in
ordine maritorum, I approve of marriage, I am   glad I am   a 21 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 (lid by Hortensius, Terentia by Tullius, Calphurnia to Plinius, Pudentilla to Apuleius, 22 hold the 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
contrary, vir sine uxore malorum expers est, 8yc., a single man is a happy man, &c., but
this is a toy. 23JVec dulces amores sperne puer, neque tu choreas; these men are too
distrustful and much to blame, to use such speeches, 24Parcite 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,"
columina quietis, 25 Qui capit uxorem,fratrem capit atque sororem.    And 30, "He
that hath no wife wandereth to and fro mourning.     k Minuuntur atrce conjuge curce,
women are the sole, only joy, and comfort of a man's life, born ad usum et lusuma
homrinum, firmamenta familice,
26" DeIitia humani generis, solatia vitae,
Blanditiar noctis, placidissima cura diei,
Vota viriim, juvenum spes," &;c.
-w27 A'wife is a young man's mistress, a middle age's companion, an old man's nurse:
Particeps Icetorum et tristium, a prop, a help, &c.
28 " Optima viri possessio est uxor benevola,  "Man's best possession is a loving wife,
Mitigans irain et avertens animamr ejus a tristitia."  She tempers anger and diverts all strife."
There is no joy, no comfort, no sweetness, no pleasure in the world like to that of
a good wife,
29," Qanm cum chara domi conjux, fidusque maritus
Unanimes degunt"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
19 Hor. 20 YEneas Sylvius de dictis Sigismundi. Hen- who chooses a wife, takes a brother and a sister."
sius. Primiero.  2l Habeo uxorem ex animi sententia 26 Locheus. "'he delight of mankind, the solace of
Camillam Paleotti Jurisconsulti filiam.  22 Legenti- life, the blandishments of night, delicious cares of day,
bus et meditantibus candelas et candelabrum tenue- the wishes of older men, the hopes of young."  7 Barunt.  23 Hor. "Neither despise agreeable love, nor con's Essays.  28 Euripides. 29" How harmoniously
mirthful pleasure."  24 Ovid.  26 Aphranius. " He do alovinig wife and constant husband lead their lives.'




Mem. 5. Subs. 5.]            Cure of Love-Melancholy.                          559
get anybody to die for him, he should live longer yet, but when all 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 should
rail downright against some of them), able to discourage any women; 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, 0at plough by the
sea-side, saw his wife carried away by Mauritanian pirates, he ran after in all haste,
up to the chin first, and when he could wade no longer, swam, calling to the governor
of the ship to deliver his wife, or if he must not have her restored, to let him follow
as a prisoner, for he was resolved to be a galley-slave, his drudge, willing to endure
any misery, so that he might but enjoy his dear wife. The Moors seeing the man's
constancy, and relating the whole matter to their governors at Tunis, set them both
free, and gave them an honest pension to maintain themselves during their lives.  I
could tell many stories to this effect; but put case it often prove otherwise, because
marriage is troublesome, wholly therefore to avoid it, is no argument; 314 He that
will avoid trouble must avoid the world."  (Eusebius prcepar. Evangel. 5. cap. 50.)
Some trouble there is in marriage I deny not, Etsi grave sit matrimonium, saith
Erasmus, edulcatur tameen multis, <sc., yet there be many things to 32sweeten it, a
pleasant wife, placens uxor, pretty children, dulces nati, delicice filiorum hiominum,
the chief delight of the sons of men; Eccles. ii. 8. &c. And howsoever though it
were all troubles, 33 utilitatis publicce causa devorandum, grave quid libenter subeundum, it must willingly be undergone for public good's sake,
4 " Audite (populus) hac, inquit Susarion,  I  "Hear me, 0 my countrymen, saith Susarion,
Male stint Inulieres, veruntamen O populares,  omen are naught, yet no life without one."
Hoc sine malo domiurn inhabitare non licet."  i
35Malum est mulier, sed necessarium malum. They are necessary evils, and for our
own ends we must make use of them to have issue, 3 Supplet Venus ac restituit 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 immortalitatem tribuit, saith Nevisanus, matrimony makes us immortal, and according to 7 Tacitus, Itisfirmissimum imperil munimentum, the sole and chief prop of an empire. 38Indigne vivit per quem non vivit
et alter, 39which Pelopidas objected to Epaminondas, he was an unworthy member
of a commonwealth, that left not a child after him to defend it, and as 40 Trismegistus to his son Tatius, " have no commerce with a single man:" Holding belike that
a bachelor could not live honestly as he should, and with Georgius Wicelius, a
great divine and holy man, who of late by twenty-six arguments commends marriage as a thing most necessary for all kind of persons, most laudable and fit to be embraced: and is persuaded withal, that no man can live and die religiously, and as he
ought, without a wife, persuasus neminem posse neque pie vivere, neque bene mori
citra uxorem, he is false, an enemy to the commonwealth, injurious to himself,
destructive to the world, an apostate to nature, a rebel against heaven and earth. Let
our wilful, obstinate, and stale bachelors ruminate of this, " If we could live without wives" as Marcellus Numidicus said in 4" Agellius, "we would all want them;
but because we cannot, let all marry, and consult rather to the public good, than
their own private pleasure or estate."  It were an happy thing, as wise 42 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:
43 "( Orbis jacebit squallido turpis situ,  Earth ai, sea, land eftsnon would come to nought
Vanum sine ullis classibusstabit mare,  The world itself should be to ruin brought."
Alesque coelo deerit et sylvis fera." 
Necessity therefore compels us to marry.
30Cum juxta mare agrum coleret: Omnis enim 37 Hist. lib. 4.  s8 Palingenius. "He lives contemptimiserie immemorem, conjugalis amor eurn fecerat. bly by whom no other lives."  39 Bruson. lib. 7.
Non sine ingenti admiratione, tanta hominis charitate cap. 23.  40 Noli societatem habere, &c.  41 Lib. 1.
motus rex liberos esse jussit, &c.  31 Qui vult vitare cap. 6. Si, inquit, Quirites, sine uxore esse possemus,
molestias vitet mundum. i  32Tios /3oS rio s rsprvbv olnnes careremus; Sed quoniam sic est, saluti potius
irep Xptvcuj aJ0poPbrtis. Quid vita est qucso quidve est publicm quam voluptati consulendum.  42 Beatum
sine Cypride dulce? Mimner.  33. Erasmus   E foret si liberos auro et argento mercari, &c. 43 Seneca.
Stobeo. 35 Menander. 30 Seneca Hyp. lib. 3. num. 1. Hyp.




560                            Love-Melancholy.               [Part. 3. Sec. 2.
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 44Jacobus de Voragine,
1. Res est? babes quce tueatur et augeat.-2. Non est? babes quce qucerat.3. Secundce res sunt? felicitas duplicatur.-4. Adversce sunt? Consolatur, adsidet,
onus participat ut tolerabile Jiat.-5. Domi es? solitudinis teedium pellit.-6. Foras?
Discendentem visuprosequitur, absentem desiderat, redeuntem tleta excipit.-7. Nihil
jucundum absque societate? Nulla societas matrimonio suavior.-8. Vinculum conjugalis charitatis adamentinum.-9. Accrescit dulcis affinium turba, duplicatur
numerus parenturn, fratum, sororum, nepotum.-10. Pulchra sis prole parens.-.11. Lex Mosis sterilitatem  matrimonii execratur, quanto amplius calibatum?12. Si natura pwanam non effugit, ne voluntas quidem efigiet.
/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'11 comfort, assist, bear a part of thy burden to make it more
tolerable.-5. Art at home? she'll drive away melancholy.-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 barrenness 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 Jntiparodia quite opposite unto it? To
exercise myself I will essay:
( 1. Hast thou means? thou hast one to spend it.-2. Hast none? thy beggary is
ihcreased.-3. Art in prosperity? thy happiness is ended.-4. Art in adversity? like
Job's wife she'll aggiavate 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 losing it, thou art
undone.-9. Thy number inc'easeth, thou shalt be devoured by thy wife's friends.10. Thou art made a cornuto by an unchaste wife, and shalt bring up other folks'
children instead of thine own.- 11. Paul commends marriage, yet he prefers a single
life.-12. Is marriage honourable? What an immortal crown belongs to virginity?,
So Siracides himself speaks as much as may be for and against women, so d6th
almost every philosopher plead pro and con, every poet thus argues the case (though
what cares vulgus nonminum what they say?): so can I conceive peradventure, and
so canst thou: when all is said, yet since some be good, some bad, let's put it to
the venture. I conclude therefore with Seneca,
--    " "cur Toro viduo jaces?
Tristem juventam solve: nunc luxus rape,
Effunde habenas, optimos vitT dies
Effluere prohibe."
"Why dost thou lie alone, let thy youth and best days to pass away?" Marry
whilst thou mayest, donec viventi canities abest morosa, whilst thou art yet able, yet
lusty,`4Elige cui dicas, tu mihi sola places, make thy choice, and that freely forthwith, make no delay, but take thy fortune as it falls.'Tis true,
46 4   calamitosus est qui inciderit
In malam uxorem, felix qui in bonam,"'Tis a hazard both ways I confess, to live single or to marry, 47JNam et uxorem ducere,
et non ducere mralum 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 happiness, a blessed estate,
a most unspeakable benefit, a sole content, on the other;'tis all in the proof. Be
44Gen. ii. Adjutorium simile, &c.  45Ovid. "Find met a bad wife, happy who found a good one."
her to whom you may say,'thou art my only plea- 47 E Graeco Valerius, lib. 7. cap. 7. " To marry, and not
sure."  46 Euripides. " Unhappy the man who has to marry, are equally base."




Mem. 5. Subs. 5.]              Cure of Love-Melancholy.                              561
not then so wayward, so covetous, so distrustful, so curious and nice, but let's all
marry, mutuosfoventes amplexus; "Take me to thee, and thee to mee 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 4SVenus5 vigil with our ancestors for company
together, singing as they did,
"Crasam et qui nunquam amavit, quique amavit, eras
amet,t                                    "Let those love now who never loved before,
Ver novum, ver jam canorum, ver natus orbis est,  And those who always loved now love the more;
Vere concordant amores, vere nubunt alites,  Sweet loves are born with every opening spring;
Et nemus colna resolvit, &c. -               Birds from the tender boughs their pledges sing," &c."
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 fmor. lib. 3. cap. 1. 49 Nevisanus, lib. 3.
Alex. ab Alexandro, lib. 4. cap. 8. Tunstall, Erasmus' tracts in laudem matrimonii,
eyc., and I doubt not but in the end he will rest satisfied, recant with Beroaldus, do
penance for his former folly, singing some penitential ditties, desire to be reconciled
to the deity of this great god Love, go a pilgrimage to his shrine, offer 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, 50" No, not in that severe family of Stoics, who
shall refuse to submit his grave beard, and supercillious looks to the clipping of a
wife," or disagree from    his fellows in this point. " For what more willingly (as
aiVarro holds) can a proper man see than a fair wife, a sweet wife, a loving wife?"
can the world affbrd a better sight, sweeter content, a fairer object, a more gracious
aspect?
Since then this of marriage is the last and best refuge, and cure of heroical love,
all doubts are cleared, and impediments removed; I say again, what remains, but
that according to both their desires, they be happily joined, since it cannot otherwise be helped? God send us all good wives, every man his wish in this kind, and
me mine!
52.Jnd God that all this world hath ywrought
Send him his Love that hath it so deere bought.
If all parties be pleased, ask their banns, tis a match. 53 Fruitur Rhodanthe sponsa,
sponso Dosicle, Rhodanthe and Dosicles shall go together, Clitiphon and Leucippe,
Theagines and Chariclea, Poliarchus hath his ArgenisL Lysander Calista, to make
up the mask) 54Potiturque sud puer Iphis Ianthi.
fJnd Troilus in lust and in quiet
Is with Creseid, 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 55Aristaenetus (that so marry)
for their comfort: 5" R  after many troubles and cares, the marriages of lovers are
more sweet and pleasant."     As we commonly conclude a comedy with a 7 wedding,
and shaking of hands, let's shut up our discourse, and end all with an SS Epithalamium.
Feliciter nuptis, God give them joy together. 59 Hymen 0 Hymencee, Hymen ades
0 Hymencee! Bonum factum, Itis well done, Haud equidem           sine mente reor, sine
numine Divum,'t is a happy conjunction, a fortunate match, an even couple,
" Ambo animis, ambo prwestantes viribus, ambo
Florentes annis," —--
" they both excel in gifts of body and mind, are both equal in years," yuuth, vigour,
alacrity, she is fair and lovely as Lais or Helen, he as another Charinus or Alcibiades,
60 --  -       ludite ut lubet et brevi         "Then modestly go sport and toy,
Li beros date." —                                And let's have every year a boy."
61" Go give a sweet smell as incense, and bring forth flowers as the lily:" that we
may say hereafter, Scitus.Mecastor natus est Pamphilo puer. In the meantime I say,
48 Pervigilium Veneris B vetere poeta.  49 Domus 54 Ovid.  55 Epist. 4. 1. 2. Jucundiores multo et
non potest consistere sine uxore. Nevisanus lib. 2. suaviores longh post molestas turbasamantium nuptie.
num. 18.   60 Nemo in severissima Stoicorum familia ~6 Olim meminisse juvabit.  57 Quid expectatis, intus
qui non barbam quoque et supercilium amplexibus fiunt nupti a, the music, guests, and all the good cheer
uxores submniserit, aut in ista parte i reliquis dissen- is within.  68 The conclusion of Chaucer's poem of
serit. Hensius Primiero.  51 Quid libentius homo Troilus and Creseid.  59 Catullus.  60 Catullus. J.
masculus videre debet quam bellam uxorem? 52 Chau- Secundus Sylvar. lib. Jam virgo thalamum subibit unde
cer.       53 Conclusio Theod. Podro. mi. 9. 1 Amor. ne virgo redeat, marite cura.  61 Ecclus. xxxix. 14
71




562                                  Love-Melancholy.                       [Part. 3. Sec. 3
02"( Ite, agite, O juvenes, 63 non murmura vestra columbe,  1" Gentle youths, go sport yourselves betimes,
Brachia, non hederte, neque vincant oscula conche."  Let not the doves outpass your murmurings,
Or ivy-clasping arms, or oyster.kissings."
And in the morn betime, as those 64 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    Good morrow, master bridegroom, and mistress
Felicern sobolem, Venus dea det requalem amorem  Many fair lovely bernes to you betide!  [bride,
Inter vos mutuo; Saturnus durabiles divitias,    Let Venus to you mutual love procure,
Dormite in pectora mutuo arnorem inspirantes,    Let Saturn give you riches to endure.
Et desideriurn!"-                               Long may you sleep in one another's arms,
Inspiring sweet desire, and free from harms."
Even all your lives long,
65" Contingat vobis turturum concordia,  I         "The love of turtles hap to you,
Cornicule vivacitas" -----                       And ravens' years still to renew."
Let the Muses sing, (as he said;) the Graces dance, not at their weddings only but
all their days long; " so couple their hearts, that no irksomeness or anger ever befal
them: let him never call her other name than my joy, my light, or she call him
otherwise than sweetheart.       To this happiness of theirs, let not old age any whit
detract, but as their years, so let their mutual love and comfort increase." And
when they depart this life,
--  --'" concordes quoniam vixere tot annos,  "Because they have so sweetly liv'd together,
Auferat hora duos eadein, nec conjugis usquam     Let not one die a day before the other,
Busta suie videat, nec sit tumulandus ab illa."   He bury her, she him, with even fate,
One hour their souls let jointly separate."
6e "Fortunati ambo si quid mea carmina possunt,
Nulla dies unquam memori vos eximet aevo."
Atque hmec de amore dixisse sufficiat, sub correctione, 67qluod ait ille, cujusque melius sentientis.   Plura qui volet de remediis amoris, legat Jasonem Pratensenm, Arnoldum, Jlontactum, Savanarolum, Langium, Valescum, Crimisonum,.lexandrum
Benedictum, Laurentium, Valleriolam, e Poetis.Nasonem, e nostratibus Chaucerum,
4-c., with whom I conclude,
68 For my words here and every part,
I speak hem all under correction,
Of you thatfeeling have in love's art,.Jnd put it all in your discretion,
To intreat or make diminution,
Of ny language, that I you beseech:
But now to purpose of my rather speech.
SECT     I. II. MEMB. I.
SUB SECT. I.-Jealousy, its Equivocations, Name, Definition, Extent, several kincds;
of Princes, Parents, Friends.          In Beasts, lien: before marriage, as Co-rivals;
or after, as in this place.
VALE scus de Tarantd        cap. de JIelanchol.     2Elian Montaltus, Felix Platerus,
Guianerius, put jealousy for a cause of melancholy, others for a symptom; because
melancholy persons amongst these passions and perturbations of the mind, are most
obnoxious to it. But methinks for the latitude it hath, and that prerogative above
other ordinary symptoms, it ought to be treated of as a species apart, being of so
great and eminent note, so furious a passion, and almost of as great extent as love
itself, as  9Benedetto Varchi holds, "no love without a mixture of jealousy,              qui
non zelat, non amat.      For these causes I will dilate, and treat of it by itself, as -a
bastard-branch or kind of love-melancholy, 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, prognostics and cures. Which I have more willingly done, that
62 Galeni Epithal.  63 O noctem quater et quater trahat, imo potius aliquid adaugeat.  665 "Happy
beatam.   61 Theocritus idyl. 18.  65 Erasm. Epithal. both, if my verses have any charms, nor shall time ever
P. IEgidij. Nee saltent modo sed duo charissima pec. detract from the memorable example of your lives."
tora indissolubili mutute benevolentiae nodo corpulent, 67 Kornmannus de linea amoris.  68 Finis 3 book
ut nihil unquam eos incedere possit irae vel taedii. Illa of Troilus and Creseid.  69 In his Oration of Jealousy,
perpetuo nihil audiat nisi, mea lux: ille vicissim nihil put out by Fr. Sansavin.'!si anime mi: atque huicjucunditati ne senectus de



Mem. 1. Subs. 1.]               Jealousy of Princes.                             563
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 70" a certain suspicion which the lover
hath of the party he chiefly loveth, lest he or she should be enamoured of another:"
or any eager desire to enjoy some beauty alone, to have it proper to himself only:
a fear or doubt, lest any foreigner should participate or share with him in his love.
Or (as 7 Scaliger adds) " a fear of losing her favour whom he so earnestly affects."
Cardan calls it " a 72zeal for love, and a kind of envy lest any man should beguile
us." 73Ludovicus 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.
74 " Storax non rediit hac nocte a ccena 2Eschinus,
Neque servulorum quispiam qui adyersum ierant?"
As the old man in the comedy cried out in a passion, and from a solicitous fear
and care he had of his adopted son; 75 s not of beauty, but lest they should miscarry,.
do amiss, or any way discredit, disgrace (as Vives notes) or endanger themselves
and us."  76J Egeus was so solicitous for his son Theseus, (when he went to fight
with the Minotaur) of his success, lest he should be foiled, 77Prona est timori semper
in pejusfides.  We are still apt to suspect the worst in such doubtful cases, as many
wives in their husband's absence, fond mothers in their children's, lest if absent they
should be misled or sick, and are continually expecting news from them, how they
do fare, and what is become of them, they cannot endure to have them long out of
their sight: oh my sweet son, 0 my dear child, &c. Paul was jealous over the
Church of Corinth, as he confesseth, 2 Cor. xi. 12. "6 With a godly jealousy, to
present them a pure virgin to Christ;" and he was afraid still, lest as the serpent
beguiled 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, 78; I am
a jealous God, and will visit:" so Psalm lxxix. 5.   "4 Shall thy jealousy burn like
fire for ever?" But these are improperly called jealousies, and by a metaphor, to
show the care 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 brook his eldest son, inde
simultates, plerurque contentiones et inimicitice; but that of princes is most notorious, as when they fear co-rivals (if I may so call them) successors, emulators,
subjects, or such as they have offended. 79 Omnisque potestas impatiens consortis
erit:'" they are still suspicious, lest their authority should be diminished,"80 as one
observes; and as Comineus hath it, s81. 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 emperor, 12 that killed all his emulators."  Saul envied David; Domitian Agricola, because he did excel him, obscure his honour, as he thought, eclipse his fame.
Juno turned Praetus' daughters into kine, for that they contended with her for beauty;
83 Cyparisswe, king Eteocles' children, were envied of the goddesses for their excellent good parts, and dancing amongst the rest, saith 84 Constantine, " 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 memories."  85 Niobe, Arachne,
and Marsyas, can testify as much. But it is most grievous when it is for a kingdom
70 Benedetto Varchi.  71 Exercitat. 317. Cum metui- 80 Danteus Aphoris. polit. semper metuunt ne eorum
mus ne amatae rei exturbimur possessione.  72 Zelus auctoritas minuatur.  81 Belli Neapol. lib. 5. s Dici
de forma est invidentime species ne quis forma quam non potest quam tenues et infirmas causas habent
amamus fruatur.  73 3 de Anima.  74 " Has not mceroris et suspicionis, et hie est morbus occultus, qui
every one of the slaves that went to meet him returned in familiis principum regnat.  sa Omnes temulos inthis night from the supper?"  75 R. de Anima. Tan. terfecit. Lamprid.  84 Constant. agricult. lib. 10. c.
gimur zelotypia de pupillis, liheris charisque curae nos- 5. Cyparissae Eteoclis filise, saltantes ad emulationem
trae concreditis, non de forma, sed ne male sit iis, ant dearum in puteum demolitae sunt, sed terra miserata,
ne nobis sibique parent ignominiam.  76 Plutarch. cupressos inde produxit.  8s Ovid. Met.
7w Senec. in Here. fur.  78 Exod. xx.  79 Lucan.




564                              Love-Melancholy.                    [Part. 3. Sec. 3.
itself, or matters of commodity, it produceth lamentable effects, especially amongst
tyrants, in despotico Imperio, and such as are more feared than beloved of their subjects, that get and keep their sovereignty by force and fear. 86 Quod civibus tenere
te invitis scias, ic., as Phalaris, Dionysius, Periander held theirs.  For though fear,
cowardice, and jealousy, in Plutarch's opinion, be the common causes of tyranny,
as in Nero, Caligula, Tiberius, yet most take them  to be symptoms.     For 87s what
slave, what hangman (as Bodine well expresseth this passion, 1. 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 affrights, envy, suspicion, fear,
desire of revenge, and a thousand such disagreeing perturbations, turn and affright
the soul out of the hinges of health, and more grievously 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 jeal6us outrages; 88 Selimus killed Kornutus his youngest
brother, five of his nephews, Mustapha Bassa, and divers others.       S9Bajazet the
second Turk, jealous of the valour and greatness of Achmet Bassa, caused him to
be slain.  90 Solyman the Magnificent murdered his own son Mustapha; and'tis an
ordinary thing amongst them, to make away their brothers, or any competitors, at
the first coming to the crown:'tis all the solemnity they use at their fathers' funerals.  What mad pranks in his jealous fury did Herod of old commit in Jewry, when
he massacred all the children of a year old? 9 Valens the emperor in Constantinople, 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 92 Jo. Basilius, that Muscovian tyrant, practised of late? It is a wonder to read that strange suspicion, which Suetonius reports
of Claudius Caesar, and of Domitian, they were afraid of every man they saw: and
which Herodian of Antoninus 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 belonged to him, or were his well-wishers.  93 Maximinus " perceiving himself to be odious to most men, because he was come to that height of
honour out of base beginnings, and suspecting his mean parentage would be objected to him, caused all the senators that were nobly descended, to be slain in a
jealous humour, turned all the servants of Alexander his predecessor out of doors,
and slew many of them, because they lamented their master's death, suspecting them
to be traitors, for the love they bare to him." When Alexander in his fury had
made Clitus his dear friend to be put to death, and saw    now (saith 94 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 afford
us many notable examples.      9 Henry the Third of France, jealous of Henry of
Lorraine, Duke of Guise, anno 1588, caused him to be murdered in his own chanber. 96 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 9Fourth of King Richard the Second, so
long as he lived, after he was deposed? and of his own son Henry in his latter 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 imprisonment, as that of Robert
86 Seneca.  87 Quis autem carnifex addictum sup- timet omnes ne insidire essent, Herodot. 1. 7. Maximiplicio crudelius afficiat, quam metus? Metus inquarn Ins invistm se sentiens, quod ex infirno loco in tantam
mortis, infamie cruciatus, sunt ille ultrices furiae quae fortunam venisset moribus ac genere barbarus, metuens
tyrannos exagitant, &c. Multo acerbius sauciant et ne natalium obscuritas objiceretur, omnes Alexandri
pungunt, quams crudeles domini servos vinctos fustibus predecessoris ministros ex aula ejecit, pluribus interac tormentis exulcerare possunt.  88 Lonicerus, To. fectis quod mcesti essent ad mortem Alexandri, insidias
1. Turc. hist. c. 24. 89 Jovius vita ejus. 90 Knowles. inde metuens:  94 Lib. 8. tanquam fera solitudine
Busbequius. Sand. fol. 52.  9t Nicephorus, lib. 11. c. vivebant, terrentes alios, timentes.  96 Serres, fol. 56.
45. Socrates, lib. 7. cap. 35. Neque Valens alicui pe- 96 Neap. belli, lib. 5. nulli prorsus homini fidebat, omnes
percit qui Theo cognomine vocaretur.  92 Alexand. insidiari sibi putabat.  97 Camden's Remains,
Gaguin. Muscov. hist. descrip. c. 5.  a9 D. Fletcher,




Mem. 1. Subs. 1.]                Jealousy of Beasts,                             565
9 Duke of Normandy, in the days of Henry the First, forbidding of marriage to
some persons, with such like edicts and prohibitions, are ordinary in all states.  In
a word ("9 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:
100" His fortune hath indebted him to none   He is so set, he hath no cause to be
But to all his people universally;       Jealous, or dreadful of disloyalty;
And not to them but for their love alone,  The pedestal whereon his greatness stands,
Which they account as placed worthily.   Is held of all our hearts, and all our hands."
But I rove, I confess. These equivocations, jealousies, and many such, which crucify the souls of men, are not here properly meant, or in this distinction of ours included, but that alone which is for beauty, tending to love, and wherein they can brook
no co-rival, or endure any participation: and this jealousy belongs as well to brute
beasts, as men. Some creatures, saith'Vives, swans, doves, cocks, bulls, &c., are
jealous as well as men, and as much moved, for fear of communion.
2" Grege pro toto bella juvenci,         " In Venus' cause what mighty battles make
Si con jugio timuere suo,               Your raving bulls, and stirs for their herd's sake:
Poscunt timidi prnelia cervi,           And harts and backs that are so timorous,
Et mugitus dant concepti signa furoris."  Will fight and roar, if once they be but jealous."
In bulls, horses, goats, this is most apparently discerned. Bulls especially, alium
in pascuis non admittit, he will not admit another bull to feed in the same pasture,
saith 3 Oppin: which Stephanus Bathorius, late king of Poland, used as an impress,
with that motto, Regnum    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 liberet; for my part, I
do believe it may be true; for swans have ever been branded with that epithet of
jealousy.
4 The jealous swanne against his death that singeth,
Aind eke the owle that of death bode bringeth.
5Some say as much ofelephants, that they are more jealous than any other creatures
whatsoever; and those old Egyptians, as 6Pierius 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, Zelotypie stimulis agitatus, he will quarrel
and fight with whatsoever comes next, man or beast, in his jealous fits. I have read
as much of scrocodiles; and if Peter Martyr's authority be authentic, legat. Babylonice, 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, a 9rivo; for as a river, saith Acron
in Hor..lrt. Poet. and Donat. in Ter. Eunuch. divides a common ground between
two men, and both participate of it, so is a woman indifferent between two suitors,
both likely to enjoy her; and thence comes this emulation, which breaks out many
times into tempestuous storms, and produceth lamentable effects, murder itself, with
much cruelty, many single combats. They cannot endure the least injury done
unto them before their mistress, and in her defence will bite off one another's noses;
they are most impatient of any flout, disgrace, lest emulation or participation in that
kind. I'0 Lacerat lacertum Largi mordax Memnius. Memnius the Roman (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. n Phdedria could not abide his co-rival Thraso; for when Parmeno de96 Mat. Paris.  99 R. T. notis in blason jealousie. solus sola foemina fruatur.  8 Crocodili zelotypi et
100 Daniel in his Panegyric to the king.  t3. de anima, uxorum amantissiini, &c.  sQLui dividit agrum
cap. de zel. Animalia qlledem zelotypia tanguntur, ut communem; inde deducitur ad. amantes. 1o Erasmus
olores, colunmbei, galli, tauri, &c. oh metum commu- chil. 1. cent. 9. adag. 99.  1 Ter. Eun. Act. 1. sc. 1.
nionis.  a Seneca.  3 Lib. 11. Cynoget.  4 Chaucer, Munus nostrum ornato verbis, et istum aemulum, quoad
in his Assembly of Fowls.  s Alderovand.  6 Lib. 12. poteris, ab ea pellito.
iSibi timens circa res venereas, solitudines amat quo
2X




566                             Love-Melancholy.                  [Part. 3. Sec.,.
manded, numquid aliud imperas? whether he would command him any more ser
vice: " No more (saith he) but to speak in his behalf, and to drive away his co-rival
if he could." Constantine, in the eleventh book of his husbandry, cap. 11, hath a
pleasant tale of the pine-tree; 12 she 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 telleth another tale of 1 Mars, that in his jealousy slew Adonis.
Petronius calleth this passion amanlium furiosum cemulationem, a furious emulation;
and their symptoms are well expressed by Sir Geoffrey Chaucer in his first Canterbury Tale.   It will make the nearest and dearest friends fall out; they will endure
all other things to be common, goods, lands, moneys, participate of each pleasure,
and take in good part any disgraces, injuries in another kind; but as Propertius well
describes it in an elegy of his, in this they will suffer nothing, have no co-rivals.
14", Tu mihi vel ferro pectus, vel perde veneno,  "Stab me with sword; or poison strong
A domina tantfim te modo tolle mea:        Give me to work my bane:
Te socium vitae te corporis esse licebit,  So thou court not my lass, so thou
Te dominum admitto rebus amice meis.       From mistress mine refrain.
Lecto te solum, lecto te deprecor uno,     Command myself, my body, purse,
tivalemn possum non ego ferre Jovem."      As thine own goods take all,
And as my ever dearest friend,
I ever use thee shall.
O 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 own wives; to whose estate, as no sweetness, pleasure, happiness
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, disastrous mischiefs,
mischances, tortures, gripings, discontents, are not to be separated 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 15 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
Beneditto 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. Allurements, from
time, place, persons, bad usage, causes.
ASTROLOGERS make the stars a cause or sign of this bitter passion, and out of
every man's horoscope will give a probable conjecture whether he will be jealous or
no, and at what time, by direction of the significators to their several promissors:
their aphorisms are to be read in Albubator, Pontanus, Schoner, Junctine, &c. Bodine,
cap. 5. meth. hist. ascribes a great cause to the country or clime, and discourseth
largely there of this subject, saying, that southern men are more hot, lascivious, and
jealous, than such as live in the north; they can hardly contain themselves in those
hotter climes, but are most 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 Carthage, and so doth every geographer of them in 17Asia, Turkey, Spaniards, Italians. Germany hath not so many drunkards, England tobacconists, France dancers, Holland mariners, as Italy alone hath jealous husbands. And
in ls Italy some account them of Piacenza more jealous than the rest. In'9Germany)
France, Britain, Scandia, Poland, Muscovy, they are not so troubled with this feral
malady, although Damianus a Goes, which I do much wonder at, in his topography
of Lapland, and -lerbastein of Russia, against the stream of all other geographers,
would fasten' it upon those northern inhabitants. Altomarius Poggius, and Munster
in his description of Baden, reports that men and women of all sorts go commonly
2 Pinus puella quondam fuit, &c.  Is Marszelo- nullam honestam credunt nisi domo conclusa vivat
typus Adonidein interfecit. 14 R. T.  15 Sam. i.. 6s Fines Morison.  19 Nomen zelotypise apud istos
16 Blazon of Jealousy.  17 Mulierum conditio misera; locuin non habet, lib. 3. c. 8.




Mem. 1. Subs. 2.]                Causes of Jealousy.                             567
into the baths together, without all suspicion, " the name of jealousy (saith Munster)
is not so much as once heard of among them." In Friesland the women kiss him
they drink to, and are kissed again of those they pledge.    The virgins in Holland
go hand in hand with young men from home, glide on the ice, such is their harmless
liberty, and lodge together abroad without suspicion, which rash Sansovinus an
Italian makes a great sign of unchastity. In France, upon small acquaintance, it is
usual to court other men's wives, to come to their houses, and accompany them arm
in arm in the streets, without imputation.   In the most northern countries young
men and maids familiarly dance together, men and their wives, 20 which, Siena only
excepted, Italians may not abide. The 21 Greeks, on the other side, have their private
baths for men and women, where they must not come near, nor so much as see one
another: and as 22Bodine observes lib. 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 3 church, but with a partition between.   He telleth, moreover, how that " when
he was ambassador in England, he heard Mendoza the Spanish legate finding fault
with it, as a filthy custom for men and women to sit promiscuously in churches
together; but Dr. Dale the master of the requests told him again, that it was indeed a
filthy custom in Spain, where they could not contain themselves from lascivious
thoughts in their holy places, but not with us."     Baronius in his Annals, out of
-Eusebius, taxeth Licinius the emperor for a decree of his made to this effect, Jubens
ne viri simul cum mulieribus in ecclesid interessent: for being prodigiously naught
himself, aliorumn naturam ex sud vitiosa 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 absit lascivia, 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, hell for women, as the diverb goes. Some make a question
whether this headstrong passion rage more in women thati 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:
24 ~  Besides their inconstancy, treachery, suspicion, dissimulation, superstition, pride,
(for all women are by nature proud) desire of sovereignty, if they be great women,
(he gives instance in Juno) bitterness and jealousy are the most remarkable affections.
"Sed neque fulvus aper media tam fulvus in ira est,  " Tiger, boar, bear, viper, lioness,
Fulmineo rapidos duml rotat ore canes.            A woman's fury cannot express."
Nec leo," &c. --
25 Some say red-headed women, pale-coloured, black-eyed, and of a shrill voice,
are most subject to jealousy.
2" 1 High colour in a woman choler shows,
Naught are they, peevish, proud, malicious;
But worst of all, red, shrill, and jealous."
Comparisons are odious, I neither parallel them with others, nor debase them     any
more: men and women are both bad, and too subject to this pernicious infirmity.
It is-most part a symptom and cause of melancholy, as Plater and'Valescus teach
us: melancholy men are apt to be jealous, and jealous apt to be melancholy.
*.Pale jealousy, child of insatiate love,   With heedless youth and error vainly led.
Of heart-sick thoughts which melancholy bred,  A mortal plague, a virtue-drowning flood,
A hell-tormenting fear, no faith can move,  A hellish tire not quenched but with blood.'
By discontent with deadly poison fed;
If idleness concur with melancholy, such persons are most apt to be jealous; jtis
27 Nevisanus' note,  an idle woman is presumed to be lascivious, and often jealous."
Julier cum sola cogitate 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
20 Fines Moris. part. 3. cap. 2.  21 Busbequius. terquam quod sunt infide, suspicaces, inconstantes, inSands.  22 Prae amore et zelotypia ssepius insaniunt. sidiosm, simulatrices, superstitiosee, et si potentes, in23Australes ne sacra quidem piblica fieri patiuntur, tolerabiles, amore zelotypte supra smodurn. Ovid. 2. de
nisi uterque sexus pariete medio dividatur: et quum in art.  25 Bartello.  26 R.'1'.  27 Lib 2. 2um. 8.
Angliaim inquit, legationis causa profectus essem, au- mulier otiosa facile presumlitur luxuriosa, et sepe zedivi Mendozam legaturn Hispaniarum dicentem turpe ltypa.
Msse viros et fominas in, &c.  24 Idea: mnulieres pre- 




568                              Love-.Melancholy.                 [Part. 3. Sect. 3.
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 questions
an suum cuique tribuaft 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 humour in an epigram to his Lychoris.
28 s Jamque alios juvenes aliosque requirit amores,
Me vocat imbellem decrepitumque senem," &c.
For this cause is most evident in old men, that are cold and dry by nature, and married succi 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 old,
And therefore he feared 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. 29Tam apta nuptiis
qudm bruma messibus, as welcome to a young woman as snow in harvest, saith Nevisanus: Et si capis juvenculamfaciet tibi cornua: marry a lusty maid and she
will surely graft horns on thy head.  30 All women are slippery, often unfaithful to
their husbands (as sEneas Sylvius epist. 38. seconds him), but to old men most
treacherous: they had rather mortem amplexarier, lie with a corse than such a one:
31Oderunt ilium pueri, contemnunt mulieres.    On the other side many men, saith
Hieronymus, are suspicious of their wives, 32 if they be lightly given, but old folks
above the rest.  Insomuch that she did not complain without a cause in 33Apuleius,
of an old bald bedridden knave she had to her good manl: " 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,
34     "plerasque bonas tractatio pravas
Esse facit,"" bad usage aggravates the matter." JNamn quando mulieres cognoscunt marztum 1oC
advertere, licentiiis peccant, 35 as Nevisanus holds, when a woman thinks her husband watcheth her, she will sooner offend; 36Liberiuis peccant, et pudor omnis abest,
rough handling makes them worse: as the goodwife of Bath in Chaucer brags,
In his own grease I made him frie
For anger and for every 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 37 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 SsTiberini lie in for them, as some birds hatch eggs by turns,
they do all women's offices: Cselius Rhodiginus ant. lect. lib. 6. cap. 24. makes mention of a fellow out of Seneca, 39 that was so besotted on his wife, he could not endure a moment out of her company, he wore her scarf when he went abroad next
his heart, and would never drink but in that cup she began first.   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, there's no greater misery to a man
than to let his wife domineer) to carry her muff, dog, and fan, let her wear the
breeches, lay out, spend, and do what she will, go and come whither, when she will,
they give consent.
" Here, take my muff, and, do you hear, good man;  40 -- " poscit pallam, redimicula, inaures;
Now give me pearl, and carry you my fan," &c.  Curre, quid hic cessas? vulgo vult illa videri,
Tu pete lecticas"28"'And now she requires other youths and other cunctam domum seris et catenis obditam custodientern
loves, calls me an imbecile and decrepit old man." 4 Chaloner.  bLib. 4. n0O.. s8.  Ovid, de art.
29 Lib. 2. num. 4.  30 Quum omnibus infideles amandi.  2 37 Every Man out of his Hum;our.  s8 Calfeemine, senibus infidelissima.  31 Mimnernus. cagninus Apol. Tiberini ab uxorum partu earum vices
s2 Vix aliqua non impudica, et quam non suspectamn subeunt, ut aves per vices incubant, &c.  39 Exiturus
merito quis habeat.  83 Lib. 5. de aur. asino. At fascia uxoris pectus alligabat, nec momento p'aesentia
ego misera patre meo senioremn maritum nacta sum, ejus carere poterat, potumqu-e non hauriebat nisi pr.e
~.^ ". cucurbita calviorem et quovis puero pumiliorem, gustatum labris ejus.  40 Ghaloner.




Mem. 1. Subs. 2.]                Causes of Jealousy.                              569
many brave and worthy men have trespassed in this kind, multosforas claros domestica hcec destruxit infamia, and many noble senators and soldiers (as 41 Pliny
notes) have lost their honour, in being uxorii, so sottishly overruled by their wives;
and therefore Cato in Plutarch made a bitter jest on his fellow-citizens, the Romans,
" we govern all the world abroad, and our wives at home rule us."       These offend
in one extreme; but too hard and too severe, are far more offensive on the other.
As just a cause may be long absence of either party, when they must of necessity
be much from home, as lawyers, physicians, mariners, by their professions; or
otherwise make frivolous, impertinent 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.
42, Uxor si cessas amare te cogitat     | "If thou be absent long, thy wife then thinks,
Aut tete amnari, aut potare, aut animo obsequi, |Th' art drunk, at ease, or with some pretty minx,
Ex tibi bene esse soli, quumn sibi sit male."'Tis well with thee, or else beloved of some,
Whilst she poor soul doth fare full ill at home."
Hippocrates, the physician, had a smack of this disease; for when he was to go
home as far as Abdera, and some other remote cities of Greece, he writ to his friend
Dionysius (if at least those 43 Epistles be his) 44;4 to oversee his wife in his absence,
(as Apollo set a raven to watch his Coronis) although she lived in his house with
her father and mother, who he knew would have a care of her; yet that would not
satisfy his jealousy, he would have his special friend Dionysius to dwell in his
house with her all the time of his peregrination, and to observe her behaviour, how
she carried herself in her husband's absence, and that she did not lust after other
men.   45For 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 their husbands tarry too long abroad upon unnecessary business, well
they may suspect: or if they run one way, their wives at home will fly out another,
Quid pro quo.    Or if present, and give them   not that content which they ought,
46Primum ingratce, mox invisce noctes que per somnum transiguntur, they cannot
endure to lie alone, or to fast long. 47 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 in the passion week, but
for his pains she set a pair of horns on his head.    Such another he hath out of
Abstemius, one persuaded v new married man, 48 t to forbear the three first nights,
and he should all his lifetime after be fortunate in cattle," but his impatient wife
would not tarry so long: well he might speed in cattle, but not in children. Such
a tale hath Heinsius of an impotent and slack scholar, a mere student, and a friend
of his, that seeing by chance a fine damsel sing and dance, would needs marry her,
the match was soon made, for he was young and rich, genis gratus, corpore glabellus, arte multiscius, etfortund opulentus, like that Apollo in l4Apuleius.  The first
night, having liberally taken his liquor (as in that country they do) my fine 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, purpureisformosa rosis cum Jurora ruberet'
when the fair morn with purple hue Igan 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
41 Panegyr. Trajano.  42 Ter. Adelph. act. 1. see. 1. adiit.  4s Ne tribus priori bus noctibus rem haberet
43Fab. Calvo. Ravennate interprete.  44 Dum cum ea, ut essetinpecoribus fortunatus, ab uxore inorte
rediero domum meam habitabis, et licet cum parentibus impatiente, &c.  49 Totam noctetn bene et pudice ne.
habitet hac mea peregrinatione; ear tamen et ejus mini molestus dormiendo transegit; mane autem quum
mores observabis uti absentia viri sui probe degat, nec nullius conscius facinoris sibi esset, et inertiaw puderet,
alios viros cogitet aut quserat.  45 FOemina semper audisse se dicebat eum dolore calculi solere earn concustode eget qui se pudicam contineat; suapte enim flictari. Duo pnecepta juris una nocte expressit, nenatura nequitias insitas habet, quas nisi indies corn  minern Iaeserat et honeste vixerat, sed an suum cuique
primat, ut arbores stolones emittunt, &c.  46 Hein- reddidisset, quaeri poterat. Mutius opinor et Trebatius
sius.  47 U.or cujusdam nobilis quum debitum mari- hoc negassent. lib. 1.
tale sacro passionis hebdomada non obtineret, alterum
72                               2x2




570                              Love-Melancholy.                    [Part. 3. Sec. 3.
places in Festus or Pollux, came cold to bed, and would tell her still what he had
done, she did not much regard what he said, &c.    60"; She would have another matter mended much rather, which he did not conceive was corrupt:" thus he continued
at his study late, she at her sport, alibi enim festivas noctes 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 (51 as
oft it falls out) the mends is in their own hands, they must thank themselves. Who
will pity them, saith Neander, or be much offended with such wives, si deceptre
prius viros decipiant, et cornutos reddant, if they deceive those that cozened them
first.  A lawyer's wife in 52Aristanetus, because her husband was negligent in his
business, quando lecto danda opera, threatened to cprnute 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'll have an orator shall plead my
causer, 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.  53Lis est cum formi magna pudicitiace 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 4 Philostratus,
ne mcecharetur, sandalio scilicet deferente, that he might hear by them    when she
stirred, which Mars indigne ferre, 55 was not well pleased with.    Good cause had
Vulcan to do as he. did, for she was no honester than she should be. Your fine
faces have commonly this fault; and it is hard to find, saith Francis Philelphus in
an epistle to Saxola his friend, a rich man honest, a proper woman not proud or unchaste.  " Can she be fair and honest too?"
66,, Stepe etenim oculuit picta sese hydra sub herba,
Sub specie formie, incauto se step5 marito
Ncquam animus vendit," —
He that marries a wife that is snowy fair alone, let him look, saith 57 Barbarus, for
no better success than Vulcan 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, unpleasing in those
parts which women most affect, and she most absolutely fair and able on the other
side, if she be not very virtuously given, how can she love him? and although she
be not fair, yet if he admire her and think her so, in his conceit she is absolute, he
holds it impossible for any man living not to dote as he doth, to look on her and
not lust, not to covet, and if he be in company with her, not to lay siege to her
honesty: or else out of a deep apprehension of his infirmities, deformities, and other
men's good parts, out of his own little worth and desert he distrusts himself, (for
what is jealousy but distrust?) he suspects she cannot affect him, or be not so kind
and loving as she should, she certainly loves some other man better than himself.
58Nevisanus, lib. 4. num. 72, will have barrenness to be a main cause of jealousy.
If her husband cannot play the man, some other shall, they will leave no remedies
unessayed, and thereupon the good man grows jealous; 1 could give an instance,
but be it as it is.
I find this reason given by some men, because they have been formerly naught
themselves, they think they may be so served by others, they turned up trump before the cards were shuffled; they shall have therefore legem talionis, like for like.
59 Ipse miser docui, quo posset ludere pacto  "Wretch as I was, I taught her bad to be,
Custodes, eheu nunc prernor arte me'."   And now mine own sly tricks are put upon me."
Jlala mens, malus animus, as the saying is, ill dispositions cause ill suspicions.
60 " 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."
50 Alterius loci emendationem serio optabat, quern  0 Hor. epist. 15. "Often has the serpent lain hid be.
corruptuin esse ille non invenit.  61 Such another neath the coloured grass, under a beautiful aspect, and
taile is in Neander de Jocoseriis, his first tale.  52 Lib. often has the evil inclination affected a sale without
2. Ep. 3. Si pergit alienis negotiis operam dare sui the husband's privity."  7 De re uxoiia, lib. 1. cap..5.
neglige s, erit alius mihi orator qui rein meant agat. 58Cum steriles sunt, ex mutatio0ne viri se putant con*
5s Ovid. rara est concnrdia formre atque pudicitise. cipere.  9 Tibullus, eleg. 6.  60 Wither's Sat.
4 EWist.     56 Quod strideret ejus calceamentum.




Mem. 1. Subs. 2.]                Causes of Jealousy.                            571
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 1 Vives truly observes; and such like accidents or occasions,
proceeding from the parties themselves, or others, which much aggravate and intend
this suspicious humour. For many men are so lasciviously given, either out of a
depraved nature, or too much liberty, which they do assume unto themselves, by
reason of their greatness, in that they are noble men, (for licentia peccandi, et multitudo peccantium are great motives) though their own wives be never so fair, noble,
virtuous, honest, wise, able, and well given, they must have change.
62 "( Qui cum legitimi junguntur fucdere lecti,
Virtute egregiis, facieque domoque puellis,  "Who being match'd to wives most virtuous,
Scorta tamen, fcedasque lupas in fornice quterunt,  Noble, and fair, fly out lascivious."
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. 63 Cerinthus rejected Sulpitia, a nobleman's daughter, and courted a poor
servant maid. --     tanta est aliend in messe voluptas, for that 64 ( stolen waters be
more pleasant:" or as Vitellius the emperor was wont to say, Jucundiores amores,
qui cum periculo 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.
65 "Aspice ut in coelo mod6 sol, modoluna ministret,  I "As sun and moon in heaven change their course,
Sic etiam nobis una pella parium est."  j So they change loves, though often to the worse."
Or that some fair object so forcibly moves them, they cannot contain themselves,
be it heard or seen they will be at it. 67 Nessus, the centaur, was by agreement to
carry Hercules and his wife over the river Evenus; no sooner had he set Dejanira
on the other side, but he would have offered violence unto her, leaving Hercules to
swim over as he could: and though her husband was a spectator, yet would he not
desist till Hercules, with a poisoned arrow, shot him  to death.  7 Neptune saw by
chance that Thessalian Tyro, Eunippius' wife, he forthwith, in the fury of his lust,
counterfeited her husband's habit, and made him cuckold.    Tarquin heard Collatine
commend his wife, and was so far enraged, that in the midst of the night to her he
went.    S Theseus stole Ariadne, vi rapuit that 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 69 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 "0 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 will familiarly run out in this kind, and yield occasion of offence.
71 IMontaigne, in his Essays, gives instaNce in Cassar, Mahomet the Turk, that sacked
Constantinople, and Ladislaus, king of Naples, that besieged Florence: great mten,
and great soldiers, are commonly great, &c., probatzm est, they are good doers.
Mars and Venus are equally balanced in their actions,
72 "Militis ih galea nidum fecre columbre,  "A dove within a head-piece made her nest,
Apparet Marti quam sit arnica Venus."  |'Twixt Mars and Venus see an interest."
Especially if they be bald, for bald men have ever been suspicious (read more in
Aristotle, Sect. 4. prob. 19.) as Galba, Otho, Domitian, and remarkable Caesar amongst
613 de Animai. Crescit ac decrescit zelotypia cum crevit irnbribus hyemalibus. Deianiram suscipit, Herpersonis, locis, temporibus, negotiis.  62 Marullus. culen. nando sequi jubet.  67 Lucian, tom. 4.
63'tibullus Epig.  G4 Prov. ix. 17.  ea Propert. eleg. 68 Plutarch.  6 Cap. v. 8.  70 Seneca.  1 Lib.
2.     66 Ovid. lib. 9. Met. Pausanias Strabo, quum 2. cap. 23.  72 Petronius Catal.




572                              Love-Melancholy.                   [Part. 3. Sec. 3.
the rest. 73Urbani servate uxores, mcechum calvum    adducimus; besides, this bald
Caesar, saith Curio in Sueton, was omnium  mulierum vir; he made love to Eunoe,
queen of Mauritania; to Cleopatra; to Posthumia, wife to Sergius Sulpitius; toLollia,
wife to Gabinius; to Tertulla, of Crassus; to Mutia, Pompey's wife, and I know
not how many besides: and well he might, for, if all be true that I have read, he
had a license to lie with whom he list. Inter alios honores Ccesari decretos (as Sueton, cap. 52. de Julio, and Dion, lib. 44. relate) jus illi datum, cum  quibuscunque
fceminis se jungendi. Every private history will yield such variety of instances:
otherwise good, wise, discreet men, virtuous and valiant, but too faulty in this.
Priamus had fifty sons, but seventeen alone lawfully begotten.   74 Philippus Bonus
left fourteen bastards.  Lorenzo de Medici, a good prince and a wise, but, saith
MIachiavel, 7jprodigiously lascivious.  None so valiant as Castruccius Castrucanus,
but, as the said author hath it, 76 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 familiar with every base soldier in France, (and elsewhere, I think). " This vice
(77saith 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 passion?  7Quis tibi nune 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? when, as Milo's
wife, she dotes upon every young man she sees, or, as 79 Martial's Sota, -    deserto
sequitur Clitum marito, "deserts her husband and follows Clitus."      Though her
husband-be proper and tall, fair and lovely to behold, able to give contentment to
any one woman, yet she will taste of the forbidden fruit: Juvenal's Iberina to a
hair, she is as well pleased with one eye as one man.  If a young gallant come by
chance into her presence, a fastidious brisk, that can wear his clothes well in fashion,
with a lock, jingling spur, a feather, that can cringe, and withal compliment, court a
gentlewoman, she raves upon him, " O what a lovely proper man lie was,' another
Hector, an Alexander, a goodly man, a demi-god, how     sweetly he carried himself,
with how comely a grace, sic oculos, sic ille manus, sic ora ferebat, how neatly he
did wear his clothes! s80Quam 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, Sltotus qui saniem, totus ut hircus olet, he is
a rammy fulsome fellow, a goblin-faced fellow, he smells, he stinks, Et ccepas simul
alliumque ructat  --      si quando ad thalamum, <yc., how like a dizzard, a fool, an
ass, he looks, how like a clown he behaves himself! 13 she will not come near him
by her own good will, but wholly rejects him, as Venus did her fuliginous Vulcan,
at last,.Aec Deus hunc mensa, Dea nec dignata cubili est.84  So did Lucretia, a lady
of Sense, after she had but seen Euryalus, in Eurialum totaferebatur, domum reversa,
<CSc.) she would not hold her eyes off him in his presence, —^        tantum egregio
decus enitet ore, and in his absence- could think of none but him, odit virumn she
loathed her husband forthwith, might not abide him:
s6 t" Et conjugalis negligens tori, viro   "All against the laws of matrimony,
P'rasente, acerbo niauseat fastilio;"  |  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 87 Camerarius notes) it must needs yield matter
73 Sueton.  74 Pontus Heuter, vita ejus.  76 Lib. 9. lib. 4.  60 Virg. 4. AEn.  8s Secundus svl.
8. Flor. hist. Dux omniurn optimus et sapientissimus, 2 "And belches out the smell of onions and garlic."
sed in re venerea prodigiosus.  76 Vita Castruccii. 63 Aineas Sylvius.  84 " Neither a god honoured him
Idem uxores maritis abalienavit.  77 Seselius, lib. with his table, nor a goddess with her bed."  8a Virg
2. de Repub. Gallorum. Ita nuncs apud infimos obtinuit 4. XEn. "Such beauty shines in his graceful featdres."
hoc vitium, ut nullius fere pret.ii sit, et ignavus miles e6 S. Graco Simonides.  87 Cont. 2. ca. 38. Oper.
qui non in scortatione maxime excellat, et adulterio. subeis. mulieris liberius et familiarius communicantis
78 Virg. 2En. 4. "'What now must have been Dido's cum omnibus licentia et immodestia, siuistri sermonis
sensations when she witnessed these doings " 79 Epig. et suspicionis imateriam viro prhebet.




Mem. 1. Subs. 2.]                   Causes of Jealousy.                                573
of suspicion to him, when she still pranks up herself beyond her means and fortunes, makes impertinent journeys, unnecessary visitations, stays out so long, with
such and such companions, so frequently goes to plays, masks, feasts, and all public
meetings, shall use such immodest 8 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?i     89s Socraticas tandem faciet transcendere metas;" more especially when he shall take notice of their more secret and
sly tricks, which to cornute their husbands they commonly use (dum             ludis, ludos
Zcec tefacit), they pretend love, honour, chastity, and seem       to respect them   before
all men living, saints in show, so cunningly can they disselble, they will not so
much as look upon another man in his presence, 90so chaste, so religious, and so
devout, they cannot endure the name or sight of a quean, a harlot, out upon her!
and in their outward carriage are most loving and officious, will kiss their husband,
and hang about his neck (dear husband, sweet husband), and with a composed countenance salute him, especially when he comes home; or if he go from home, weep,
sigh, lament, and take upon them       to be sick and swoon (like Jocundo's wife in
91 Ariosto, when her husband was to depart), and yet arrant, &c. they care not for
him,
"Aye me, the thought (quoth she) makes me so'fraid,  The doleful days and nights I shall sustain,
That scarce the breath abideth in my breast;   From meat my mouth, from sleep will keep mine
Peace, my sweet love and wife, Jocundo said,      eyes, &c.
And weeps as fast, and comforts her his best, &c.  That very night that went before the morrow,
All this might not assuage the woman's pain,   That he had pointed surely to depart,
Needs must I die before you come again,        Jocundo's wife was sick, and swoon'd for sorrow
Nor how to keep my life 1 can devise,          Amid his arms, so heavy was her heart."
And yet for all these counterfeit tears and protestations, Jocundo coming back in all
haste for a jewel he had forgot,
"His chaste and yoke-fellow he found            Yet by his face was easily detected:
Yok'd with a knave, all honesty neglected,     A beggar's brat bred by him fiomn his cradle,
The adulterer sleeping very sound,             And now was riding on his master's saddle."
Thus can they cunningly counterfeit, as 92 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 detur,
Morte viri cupiunt animamn servare catellae."
AMany of them seem to be precise and holy forsooth, and will go to such a 93 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 94 Nevisanus shows, " That it is neither sin nor shamd
to lie with a lord or parish priest, if he be a proper man; 95 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, 96Et simulat subitb condoiuisse 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.     97 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, 9s     they will make them    sleep
for twenty-four hours, or so intoxicate them that they can remember nought of that
they saw done, or hea-rd, and, by washing of their feet, restore them        again, and so
make their husbands cuckolds -to their faces."      Some are ill-disposed at all times, to
all persons they like, others more wary to some few, at such and such seasons, as
Augusta, Livia, non nisi plena navi vectorem tollebat.      But as he said,
83 Voces liberie, oculorum colloquia, contractiones pa- persuadent, quod adulterium cum principe vel cum prae.
rum verecundte, motusimmodici, &c. Heinsius. 89Clia- sule, non est pudor, nee peccatum.  95 Deum rogat,
loner.     90 What is here said, is not prejudicial to non pro salute mariti, filii, cognati vota suscipit, sed pro
honest women.   91 Lib. 28. sc. 13.  92 Dial. amor. reditu mcchi si abest, pro valetudine lenonis si egrotet.
Pendet fallax et blanda circa oscula mariti, quem in Y Tibullus.  97 Gortardus Arthus descrip. india,
cruce, si fieri posset, deosculari velit: illius vitam cha- Orient. Linchoften.  9s Garcias ab Horto, hist. lib.
riorem esse sua jurejurando affirmat: quem certe non'2. cap. 24. Daturam herbam vocat et describit, tain pro.
redimeret animaf catelli si posset.  93 Adeunt tern- dives sunt ad venerem mulieres ut viros inebrient per
plum ut reni divinam audiant, ut ipsie simulant, sed vel 24 horas, liquore quodam, ut nihil videant, recordentur,
lit monachum fratrem, vel adulterum lingua, oculis, ad at dormiant, et post lotionem pedum, ad se restituunt,
libidinem provocent.  94 Lib. 4. num. 81. Ipse sibi &c.




574                               Love-Melancholy.                    [Part. 3. Sect. 3.
09 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 circumstances, 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 Beneditto 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 little after, gave
her a legacy for the love he bore her. At his return, her jealous husband, because
she had got more by land than he had done at sea, turned her away upon suspicion.
Now when those other circumstances of time 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'1 be 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 amphibological speech,
as that merry companion in the 2 Satirist did to his Glycerium, 3adsidens et interiorem palmam amabiliter concutiens,
" Qluod meus hortus hahet sumat impune licebit,
Si dederis nobis quod tuus hortus habet;"
with many such, &c., and then as he saith,
4 She may n1o while in chastity abide,
That is assaid on every side.
For after a great feast,-5 Vino scepe suum nescit arnica virum. Noah (saith 6 Hierome)
4 showed his nakedness in his drunkenness, which for six hundred years he had
covered in soberness."     Lot lay with his daughters in his drink, as Cyneras with
Myrrha, —     quid enim Venus ebria curat?     The most continent may be overcome,
or if otherwise they keep bad company, they that are modest of themselves, and
dare not offend, " confirmed by 8 others, grow impudent, and confident, and get an
ill habit."
9 " Alia quuestus gratia matrimonium corrumpit,
Alia peccans multas vult morbi habere socias."
Or if they dwell in suspected places, as in an infamous inn, near some stews, near
monks, friars, Nevisanus adds, where be many tempters and solicitors, idle persons
that frequent their companies, it may give just cause of suspicion.     Martial of old
inveighed against them that counterfeited a disease to go to the bath; for so, many
times,
" relicto
Conjuge Penelope venit, abit Helene."
iEneas Sylvius puts in a caveat against princes' courts, because there be totformosi
juvenes qui promittunt, so many brave suitors to tempt, &c. 10 If you leave her in
99 Ariosto, lib. 28. st. 75.  ioo Lipsius polit.  Se- Sat. 13.  8 Nihil audent primo, post ab aliis con.
neca, lib. 2. controv. 8.  a Bodicher. Sat.  s" Sit- firmatse, audaces et confidentes sunt. Ubi seine] vereting close to her, and shaking her hand lovingly." cundi3 limites transierint.  s Euripides, 1. 63. "Love
4Tibullus.      5 "After wine the mistress is often of gain induces one to break her marriage-vow, a wish
unable to distinguish her own lover."  6 Epist. 85. to have associates to keep her in countenance actuates
ad Oceanum. Ad unius horan ebrietatem nudat femora, others."  10 De miser. Curialiun. Aut alium cum ei
quw per sexcentos annos sobrietate contexerat. 7 J1Y. invenies, aut isse alium reperies.




Mem. 2. Subs. 1.]             Symptoms of Jealousy.                          575
such a place, you shall likely find her in company you like not, either they come to
her, or she is gone to them." "l Kornmannus makes a doubting jest in his lascivious
country, Virginis illibata censeatur ne castitas ad quam frequentur accedant scholares?  And Baldus the lawyer scoffs on, quum scholaris, inquit, loquitur cum puelldc, non preosumitur 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 climb 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.
SUBSCT. I. —Symptoms of Jealousy, Fear, Sorrow, Suspicion, strange lIctions,
Gestures, Outrages, Locking up, Oaths, Trials, Laws, <fc.
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 produceth. For
besides fear and sorrow, which is common to all melancholy, anxiety of mind, suspicion, aggravation, restless thoughts, paleness, meagreness, 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 perturbation, 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 disquieted, they lose bonum pacis, as 12 Chrysostom observes;
and though they be rich, keep sumptuous tables, be nobly allied, yet miserrimi omnium sunt, they are most miserable, they are more than ordinarily discontent, more
sad, nihil tristius, more than ordinarily suspicious. Jealousy, saith 3 Vives, "begets
unquietness in the mind, night and day: he hunts after every word he hears, every
whisper, and amplifies it to himself (as all melancholy men do in other matters)
with a most unjust calumny of others, he misinterprets everything is said or done,
most apt to mistake or misconstrue," he pries into every corner, follows close, observes to a hair.'Tis proper to jealousy so to do,
"Pale hag, infernal 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 will sometimes sigh, weep, sob for anger. JNempe suos imbres etiam ista tonitrua fundunt,'4-.
swear and belie, slander any man, curse, threaten, brawl, scold, fight; and sometimes
again flatter and speak fair, ask forgiveness, kiss and coll, condemn his rashness and
folly, vow, protest, and swear he will never do so again; and then eftsoons, impatient as he is, rave, roar, and lay about him like a madman, thump her sides, drag
her about perchance, drive her out of doors, send her home, he will be divorced
forthwith, she is a whore, &c., and by-and-by with all submission compliment, entreat her fair, and bring her in again, he loves her dearly, she is his sweet, most kind
and loving wife, he will not change, nor leave her for a kingdom; so he continues
off and on, as the toy takes him, the object moves him, but most part brawling, fretting, unquiet he is, accusing and suspecting not strangers only, but brothers and sisters, father and mother, nearest and dearest friends.  He thinks with those Italians,
"Chi non tocca parentado,
Tocca mai e rado."
And through fear conceives unto himself things almost incredible and impossible to
be effected. As a heron when she fishes, still prying on all sides; or as a cat doth
nCap. 18. de Virg.  12 Horn. 38. in c. 17. Gen. lumnia. Maximn suspiciosi, et ad pejora credendum
Etsi magnis affluunt divitiis, &c.  133 de Anima. proclives.  14" These thunders pour down their
Omnes voces, auras, omnes susurros captat zelotypus, peculiar showers."
ct amplificat apud se cum iniquissima de singulis ca- 




576                            Love-Melancholy.                [Part. 3. Sec. 3.
a mouse, his eye is never off her's; 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,
15,, Omnia me terrent, timidus sum, ignosce timori.  "Each thing affrights me, I do fear,
Et miser in tunica suspicor esse virum.   Ah pardon me my fear,
Me Iledit si multa tibi dabit oscula mater,  I doubt a man is hid within
Me soror, et cum qua dornit amica simul."  The clothes that thou dost wear."
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.'6JVon ita bovem argus, yc. Argus did not so keep his cow, that watchful dragon
the golden fleece, or Cerberus the coming in of hell, as he keeps his wife. If a dear
friend or near kinsman come as guest to his house, to visit him, he will never let
him be out of his own sight and company, lest, peradventure, &c. 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 injunctions and protestations to some trusty friends, him
and her he sets and bribes to oversee: one servant is set in his absence to watch
another, and all to observe his wife, and yet all this will not serve, though his business be very urgent, he will when he is halfway come back 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 or give him satisfaction. It is most strange to
report what outrageous acts by men and women have been committed in this kind,
by women especially, that will run after their husbands into all places and companies, 7 as Jovianus Pontanus's wife did by him, follow him whithersoever he went,
it matters not, or upon what business, raving like Juno in the tragedy, miscalling,
cursing, swearing, and mistrusting every one she sees. Gomesius in his third book
of the Life and Deeds of Francis Ximenius, sometime archbishop of Toledo, hath a
strange story of that incredible jealousy of Joan queen of Spain, wife to King Philip,
mother of Ferdinand and Charles the Fifth, emperors; when her husband Philip,
either for that he was tired with his wife's jealousy, or had some great business,
went into the Low Countries: she was so impatient and melancholy upon his departure, that she would scarce eat her meat, or converse with any man; and though
she were with child, the season of the year very bad, the wind against her, in all
haste she would to sea after him. Neither Isabella her queen mother, the archbishop, or any other friend could persuade her to the contrary, but she would after
him. When she was now come into the Low Countries, and kindly entertained by
her husband, she could not contain herself, 1" but in a rage ran upon a yellowhaired wench," with whom she suspected her husband to be naught, 4 cut off her
hair, did beat her black and blue, and so dragged her about." It is an ordinary thing
for women in such cases to scratch the faces, slit the noses of such as they suspect; as Henry the Second's importune Juno did by Rosamond at Woodstock; for
she complains in a 19 modern poet, she scarce spake,
" But flies with eager fury to my face,  So fell she on me in outrageous wise,
Offering me most unwomanly disgrace.   As could disdain and jealousy devise."
Look how a tigress, &c.
15 Propertius.  16 lEneas Silv.  17 Ant. Dial. I biliter insultans faciem vibicibus fUdavit.  1oDaniel.
ISRabie concepts, csesariem abrasit, pucllaeque mira- 




Mem. 2. Subs. 1.]             Symptoms of Jealousy.                          577 
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 20 Tacitus observes,
" The hatred of a jealous woman is inseparable against such as she suspects."
21 " Nulla vis flamarin tumidique venti
Tanta, nec teli metuanda torti.   "Winds, weapons, flames make not such hurly burly,
Quanta cmrn conjux viduata taedis   As raving women turn all topsy-turvy."
Ardet et odit."
So did Agrippina by Lollia, and Calphurnia in the days of Claudius.   But women
are sufficiently 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, 22Jkulieres vestrea terra vestra, arate sicut vultis, Mahomet in
his Alcoran gives this power to men, your wives are as your land, till them, use
them, entreat them fair or foul, as you will yourselves.  23.Miecastor lege durd vivunt
mulieres, they lock them still in their houses, which are so many prisons to them,
will suffer nobody to come at them, or their wives to be seen abroad, -- nec campos liceat lustrare patentes. They must not so much as look out. And if they be
great persons, they have eunuchs to keep them, as the Grand Seignior among the
Turks, the Sophies of Persia, those Tartarian Mogors, and Kings of China. Infantes
masculos castrant innumeros ut regi serviant, saith 24 Riccius,  they geld innumerable infants" to this purpose; the King of 25 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 out, though from their windows, they must be put to death. The Turks have I know not how many black,
deformed eunuchs (for the white serve 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 Constantinople 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 sliced, for fear, &c. and so
live and are left alone to their unchaste thoughts all the days of their lives. The
vulgar sort of women, if at any time they come abroad, which is very seldom, to
visit one another, or to go to their baths, are so covered, that no man can see them,
as the matrons were in old Rome, lectica aut sella tectd vectce, so 26 Dion and Seneca
record, Velatce totce incedunt, which 27Alexander ab Alexandro relates of the Parthians, lib. 5. vap. 24. which, with Andreas Tiraquellus his commentator, I rather
think should be understood of Persians.  I have not yet said all, they do not only
lock them up, sed et pudendis seras adhibent: hear what Bembus relates lib. 6. of
his Venetian history, of those inhabitants that dwell about Quiloa in Africa.  Lusitani, inquit, quorundum civitates adierunt, qui natis statim feminis naturam consuunt,
quoad urince-exitus ne impediatur, easque quum adoleverint sic consutas in matrimonium collocant, ut sponsi prima cura sit conglutinatas puellce oras ferro interscindere.
In some parts of Greece at this day, like those old Jews, they will not believe their
wives are honest, nisi pannum menstruatum prima nocte videant: our countryman
28 Sands, in his peregrination, saith it is severely observed in Zanzynthus, or Zante;
and Leo Afer in his time at Fez, in Africa, non credunt virginem esse nisi videant sanguineam mappam; si non, ad parentes pudore rejicitur.  Those sheets are publicly
shown by their parents, and kept as a sign of incorrupt virginity.  The Jews of old
examined their maids ex tenui membrane, called Hymen, which Laurentius in his
anatomy, Columbus tib. 12. cap. 16. Capivaccius lib. 4. cap. 11. de uteri affectibus,
Vincent, Alsarus Genuensis quesit. med. cent. 4. Hieronymus Mercurialis consult.
Anmbros. Pareus, Julius Caesar Claudinus Respons. 4. as that also de 29ruptura venarum ut sanguisfluat, copiously confute; [lis no sufficient trial they contend.  And
yet others again defend it, Gaspar Bartholinus Institut. Jnat. lib. 1. cap. 31. Pineus
of Paris, Albertus Magnus de secret. mulier. cap. 9 & 10. &c. and think they speak
20 Annal. lib. 12. Principis mulieris zelotypae est in eunuchorum millia numerantur in regia familia, qui
alias inulieres quas suspectas liabet, odium insepara- servant uxores ejus.  26 Lib. 57. ep. 81.  27 Semltis
bile.    21 Seneca in Medea.  22 Alcoran cap. a viris servant in interioribus, ab eorum conspectu iraBovis, interprete Ricardo praed. c. 8. Confutationis. munes.  28Lib. 1. fol. 7.  29Diruptiones hymnenis
23 Plautus.  24 Expedit. in Sinas. 1. 3. c. 9.  25 Decem sepe fiunt d propriis digitis vel ab aliis instrumentis.
73                              2Y




578                             Love-Melancholy.                  [Part. 3. Sect. 3.
too much in favour of women.     30Ludovicus Boncialus tib. 4. cap. 2. mu7iebr. naturalem illam uteri labiorum  constrictionem, in qua virginitatem  consistere volunt,
astringentibus miedicinis feri posse vendicat, et si defjoratca sint, astutce 31 mulieres
(inquit) nos fallunt in his. Idem Alsarius Crucius Genuensis iisdem fere verbis.
Idem Avicenna lib. 3. Fen. 20. Tract. 1, cap. 47.  32 Rhasis Continent. lib. 24. Rodericus a Castro de nat. mul. lib. 1. cap. 3. An old bawdy nurse in 33 Aristaenetus,
(like that Spanish Calestina,4 quce quinque mille virgines fecit mulieres, totidemque
mulieres arte sua virgines) when a fair maid of her acquaintance wept and made her
moan to her, how she had been deflowered, and now ready to be married, was afraid
it would be perceived, comfortably replied,.Voli vererifilia,'c. A" Fear not, daughter, I'11 teach thee a trick to help it." | Sed hcec extra callem.  To what end are all
those astrological questions, 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; some jealous brain was the first founder of them. And to what
passion may we ascribe those severe laws against jealousy, JNum. v. 14, Adulterers
Deut. cap. 22. v. xxii. as amongst the Hebrews, amongst the Egyptians (read 35 Bohemus 1. 1. c. 5. de mor. gen. of the Carthaginians, 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, vivi-comburio, buried alive, with several expurgations, &c. are they not as so many symptoms of incredible jealousy? we may say
the same of those vestal virgins that fetched water in a sieve, as Tatia did in Rome,
anno ab. urb. condita 800. before the senators; and 36Emilia, virgo innocens, that
ran over hot irons, as Emma, Edward the Confessor's mother did, the king himself
being a spectator, with the like.  We read in Nicephorus, that Chunegunda the
wife of Henricus Bavarus emperor, suspected of adultery, insimulata adulterii per
ignitos vomeres illasa transiit, trod upon red hot coulters, and had no harm: such
another story we find in Regino lib. 2.  In Aventinus and Sigonius of Charles the
Third and his wife Richarda,.Jn. 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 commonly 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 37 Geronia's temple, and Dionysius Halicarnassus, lib. 3. of Memnon's statue, which were used to this purpose. Tatius lib.
6. of Pan his cave, (much like old St. Wilfrid's needle in Yorkshire) wherein they
did use to try. maids, 38 whether they were honest; when Leucippe went in, suavissimus exaudiri sonus cwepit 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 potentida, yc. ascribes it to good
angels.  Some, saith 39Austin, compel their wives to swear they be honest, as if
perjury were a lesser sin than adultery; 40 some consult oracles, as Phberus that blind
king of Egypt. Others reward, as those old Romans used to do; if a woman were
contented with one man, Corond pudicitice donabatur, she had a crown of chastity
bestowed on her.. When all this will not serve, saith Alexander Gaguinus, cap. 5.
descript. JMuscovice, the Muscovites, if they suspect their wives, will beat them  till
they confess, and if that will not avail, like those wild Irish, be divorced at their
pleasures, or else knock them on the heads, as the old 41 Gauls have done in former
ages.  Of this tyranny of jealousy read more in Parthenius Erot. cap. 10. Camerarius cap. 53. hor. subcis. et cent. 2. cap. 34.  Caelia's epistles, Tho. Chaloner de
repub. Jng. lib. 9. Ariosto lib. 31. stasse 1. Faelix Palterus observat. lib. 1. 4c.
30 Idem Rhasis Arab. cont.  31 Ita clausae phar- 37 Viridi gaudens Feronia luco. Virg.  38 Ismene
macis ut non possunt coitumn exercere.  32 Qai et was so tried by Dian's well, in which maids did swim,
pharmacum priescribit docetque.  33 Epist. 6. Mer- unchaste were drowned, Eustathius, lib. 8.  3 Contra
cero Inter.   34 Barthius. Ludus illi temeratum mendac. an confess. 21 cap.  40 Phwarus iEgypti rex
pudicitis florem mentitis machinis pro integrovendere. captus oculis per decennium, oraculumn consuluit de
Ego docebo te, qui mulier ante nuptias sponso te probes uxoris pudicitia. Herod. Euterp.  41 Caesar. lib. 6,
virginem.  35 Qui mulierem violasset, virilia execa. bello Gall. vitae necisque in uxures habuerunt potesta
bnt, at mille virgas dabant.  36 Dion. Halic. tern.




Mem. 3.]                          Symptoms of Jealousy.                                 579
MEMB. III.
Prognostics of Jealousy, Despair, Madness, to make away themselves and others,
THOSE which are jealous, most part, if they be not otherwise relieved, 424 proceed from suspicion to hatred, from hatred to frenzy, madness, injury, murder and
despair."
43 "A plague by whose most damnable effect,     By which a man'to madness near is brought,
Divers in deep despair to die have sought,  As well with causeless as with just suspect."
In their madness many times, saith 44 Vives, they make away themselves and others.
Which induceth Cyprian to call it, Fcecundam        et multiplicem perniciem,fontem    cladium et seminarium delictorum, a fruitful mischief, the seminary of offences, and fountain of murders. Tragical examples are too common in this kind, both new and
old, in all ages, as of 4 Cephalus and Procris, 46Phaereus of Egypt, Tereus, Atreus,
and Thyestes.     47Alexander Phereus was murdered of his wife, ob pellicatits suspitionem, Tully saith. Antoninus Verus was so made away by Lucilla; Demetrius the
son of Antigonus, and Nicanor, by their wives. Hercules poisoned by Dejanira,
48 Caecinna murdered by Vespasian, Justina, a Roman lady, by her husband. 49 Amestris, Xerxes' wife, because she found her husband's cloak in Masista's house, cut off
Masista, his wife's paps, and gave them     to the dogs, flayed her besides, and cut off
her ears, lips, tongue, and slit the nose of Artaynta her daughter. Our late writers
are full of such outrages.
50 Paulus JEmilius, in his history of France, hath a tragical story of Chilpericus
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 Gotherinus, a noble countryman of his, at Goa in the East Indies,
51 " 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."
Guianerius cap. 36. de cegritud. matr. speaks of a silly jealous fellow, that seeing his
child new-born included in a caul, thought sure a 52 Franciscan that used to come to
his house, was the father of it, it was so like the friar's cowl, and thereupon threatened the friar to kill him: Fulgosus of a woman in Narbonne, that cut off her husband's privities in the night, because she thought he played false with her. The
story of Jonuses Bassaaand 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 5 Martian his physician gave it out, "and she
for her part after a melancholy discontented life, misspent in lurking-holes and
corners, made an end of her miseries."        Faelix Plater, in the first book of his observations, hath many such instances, of a physician of his acquaintance, 54";that
was first mad through jealousy, and afterwards desperate:" of a merchant 53" that
killed his wife in the same humour, and after precipitated himself:" of a doctor of
42 Animi dolores et zelotypia si diutius perserverent, marito per lusum leviter percussa furtim superveniente
dementes reddunt. Acak. comment. in par. art. Ga- virga, risu suborto, mi Landrice dixit, frontem vir fortis
leni.   43 Ariosto, lib. 31. staff 6.  443 de anima, petet, &c. Marito conspecto attonita, cum Landrico
c. 3. de zelotyp. transit in rabiem et odium, et sibi et mox in ejus mortem conspirat, et statim inter venanaliis violentas saepe manus injiciunt.  45 Higinus, dum efficit.  51 Qui GoaE uxorem habens, Gotherio
cap. 189. Ovid, &c.  46 Phatrus tEgypti rex de caeci- num principem quendam virum quod uxori sue oculos
tate oraculum consulens, visum ei rediturum accepit, si adjecisset, ingenti vulnere deformavit in facie, et tibioculos abluisset lotio mulieris quae aliorum virorumn am abscidit, unde mutual cades.  52 Eo quod infans
esset expers; uxoris urinam expertus nihil profecit, et natus involutus esset panniculo, credebat eur filium
aliarum frustra, eas omnes (ea excepta per quam cura- fratris Francisci, &c.  63 Zelotypia regina regis
tus fuit) unum in locum coactas concremavit. Herod. mortem acceleravit paulo post, ut Martianus medicus
Euterp.      47 Offic. lib. 2.  48 Aurelius Victor. mihi retulit. Ilia autem atra bile inde exagitata in
49 Herod. lib. 9. in Calliope. Masista uxorem excarni- latebras se subducens prwe,gritudine animi reliquum
ficat, mammillas praescindit, aesque canibus abjicit, tempus consumpsit.  64 A zelotypia redactus ad in.
filiae nares praescidit, labra, linguam, &c.  0o Lib. 1. saniam et desperationem.  55 Uxorem interemit,
Dum forma curandae intenta capillum in sole pectit, a inde desperabundus ex alto se precipitavit.




580                              Love-Melancholy.                   [Part. 3. Sec. 3.
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 afterwards
jealous, and so impatient that she became desperate, and would neither eat nor drink
in her own house, for fear her husband should poison her.'Tis a common sign
this; for when once the humours are stirred, and the imagination misaffected, it will
vary itself in divers forms; and many such absurd symptoms will accompany, even
madness itself.  Skenkius observat. lib. 4. cap. de Uter. hath an example of a jealous
woman that by this means had many fits of the mother: and in his first book of
some that through jealousy ran mad: of a baker that gelded himself to try his wife's
honesty, &c. Such examples are too common.
MEMB. IV.
SUBSECT I.-Cure of Jealousy; by avoiding occasions, not to be idle: of good
counsel; to contemn it, not to watch or lock them up: to dissemble it, cyc.
As of all other melancholy, some doubt whether this malady may be cured or no,
they think'tis like the 56 gout, or Switzers, whom we commonly call Walloons, those
hired soldiers, if once they take possession of a castle, they can never be got out.
6 " This is the cruel wound against whose smart,
No liquor's force prevails, or any plaister,
No skill of stars, no depth of magic art,
"Qui timet ut sua sit, ne quis sibi subtrahat iHam,  Devised by that great clerk Zoroaster,
Ille 1Machaonia vix ope salvus erit."      A wound that so infects the soul and heart,
As all our sense and reason it doth master;
A wound whose pang and torment is so durable,
As it may rightly called be incurable."
Yet what I have formerly said of other melancholy, I will say again, it may be cured
or mitigated at least by some contrary passion, good counsel and persuasion, if it be
withstood in the beginning, maturely resisted, and as those ancients hold, 68;Cthe
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 69 Hierone well
hath it, Odium suifacit, et ipse novissime sibi odio est, others hate him, and at last
he hates himself for it; how harebrain a disease, mad and furious. If he will but
hear them speak, no doubt he may be cured. "OJoan, queen of Spain, of whom I
have formerly spoken, under pretence of changing air was sent to Complutum, or
Alcada de las Heneras, where Ximenius the archbishop of Toledo then lived, that
by his good counsel (as for the present she was) she might be eased.  61" 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 repub. Jnglor.
or Caelia in her epistles, &c.' Only this I will add, that if it be considered aright,
which causeth this jealous passion, be it just or unjust, whether with or without
cause, true or false, it ought not so heinously to be taken;'tis no such real or
6 Tollerenodosamnescitmedicinapodagram. 67 Ari- reb. gestis Ximenii.  61 Urit enim prrecordia rmgriosto, lib. 31. staff.  8 Veteres mature suadent tudo animi compressa, et in angustiis adducta mentemr
ungues amoris esse radendos, priusquam producant se subvertit, nec alio medicamine facilius erigitur, quan
nimis.   69 In Jovianum.  6o Gomesius, lib. 3. de cordati homninis sermone.




Mem. 4. Subs. 1.]              Cure of Jealousy.                          581
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 macerates himself
without a cause; or put case which is the worst, he be a cuckold, it cannot be
helped, the more he stirs in it, the more he aggravates his own misery. How much
better were it in such a case to dissemble or contemn it? why should that be feared
which cannot be redressed? multce tandem deposuerunt (saith 6 Vives) quum flecti
maritos non posse vident, many women, when they see there is no remedy, have been
pacified; and shall men be more jealous than women?'Tis some comfort in such
a case to have companions, Solamen miseris socios habuisse doloris; Who can say
he is free? Who can assure himself he is not one de prceterito, or secure himself
defuturo?  If it were his case alone, it were hard; but being as it is almost a common calamity, jtis not so grievously to be taken. If a man have a lock, which every
man's key will open, as well as his own, why should he think to keep it private to
himself?  In some countries they make nothing of it, ne nobiles quidem, saith 63Leo
Afer, in many parts of Africa (if she be past fourteen) there's not a nobleman 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, 64 Argetocovus, a British prince's wife, told Julia
Augusta, when she took her up for dishonesty, " We Britons are naught at least with
some few choice men of the better sort, but you Romans lie with every base knave,
you are a company of common whores."    Severus the emperor in his time made
laws for the restraint of this vice; and as 6 Dion NicaSus relates in his life, tria
millia menchorum, three thousand cuckold-makers, or naturae monetam adulteranies,
as Philo calls them, false coiners, and clippers of nature's money, were summoned
into the court at once. And yet, J'on onmnem molitor quce fluit undam videt, "the
miller sees not all the water that goes by his mill:" no doubt, but, as in our days,
these were of the commonalty, all the great ones were not so much as called in
question for it. 66Martial's Epigram I suppose might have been generally applied in
those licentious times, Omnia solus habes, ec., thy goods, lands, money, wits are
thine own, Uxorem sed babes Candide cum populo; but neighbour Candidus your
wife is common: husband and cuckold in that age it seems were reciprocal terms;
the emperors themselves did wear Actaeon's badge; how many Casars might I
reckon up together, and what a catalogue of cornuted kings and princes in every
story?  Agamemnon, Menelaus, Phillippus of Greece, Ptolomeus of IEgypt, Lucullus, Casar, Pompeius, Cato, Augustus, Antonius, Antoninus, &c., that wore fair
plumes of bull's feathers in their crests. The bravest soldiers and most heroical
spirits could not avoid it. They have been active and passive in this business, they
have either given or taken horns. 67King 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 fair wife, as Leland interprets
it, was an arrant honest woman. Parcerem libenter (saith mine 68author) Heroinarum icesce majestati, si non historica veritas aurem vellicaret, I could willingly 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 all that, we
have many knights of this order, so dubbed by their wives, many good women
abused by dissolute husbands.  In some places, and such persons you may as soon
enjoin them to carry water in a sieve, as to keep themselves honest. 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 non caste, tarzen 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
62 3 De anima.  63 Lib. 3.  64 Argetocoxi Cale- mcechis fecit, ex civibus plures in jus vocati. 66 L. 3.
doni Reguli uxor, Julia Augustae cum ipsain morderet Epig. 26. 67 Asser Arthuri; parcerem libenter heroiquod inhoneste versaretur, respondet, nos cuer  optimis  narer  lhes. mnajestati, si nor historie veritas aurem
viris consuetudinem habernus; vos Romanas autem oc- vellicaret, Leland.  a Leland's assert. A-thuri.
culte passim homines constuprant.  66 Leges de
2Y2




582                              Love-Melancholy.                   [Part. 3. Sec. 3.
taken in the fact: they will have a knave Gallus to watch, or with that Roman
69 Sulpitia, all made fast and sure,
"Ne se Cadurcis destitutam fasciis,
Nudam Caleno concumbentem 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: 70" 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 perform thyself?   Thou rangest like a town bull, 71 why
art thou so incensed if she tread, awry?"
72"Be it that some woman break chaste wedlock's  She feels that he his love from her withdraws,
laws,                                   And hath on some perhaps less worthy placed,
And leaves her husband and becomes unchaste:  Who strike with sword, the scabbard them may
Yet commonly it is not without cause,          strike,
She sees her man in sin her goods to waste,  And sure love craveth love, like asketh like."
Ea semper studebit, saith 73Nevisanus, pares reddere vices, she will quit it if she
can. And therefore, as well adviseth Siracides, cap. ix. 1. " teach her not an evil lesson against thyself," which as Jansenius, Lyranus, on his text, and Carthusianus interpret, is no otherwise to be understood than that she do thee not a mischief. I do
not excuse her in accusing thee; but if both be naught, mend thyself first; for as
the old saying is, a good husband makes a good 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; 74 Sit amarulenta, sit imperiosa prodiga, fyc. Let her scold, brawl, and spend, I care not, modb sit casta, so
she be honest, I could easily bear it; but this I cannot, I may not, I will not; 4 my
faith, my fame, mine eye must not be touched," as the diverb is,.Jon patitur tactum
famafides, oculus. I say the same of my wife, touch all, use all, take all but this.
I acknowledge that of Seneca to be true, JVullius boni jucunda possessio sine socio,
there is no sweet content in the possession of any good thing without a companion,
this only excepted, I say, This. And why this? Even this which thou so much
abhorrest, it may be for thy progeny's good, 7 better be any man's son than thine,
to be begot of base Irus, poor Seius, or mean Mevius, 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 vulnus insanabile, sic
vulnus insensibite, as it is incurable, so it is insensible. But art thou sure it is so? 76 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 octimestris 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 well-disposed mind, would interpret all unto the best. St. Francis, by chance seeing
a friar familiarly kissing another man's wife, was so far from misconceiving it, that
he presently kneeled down and thanked God there was so much charity left: but
they on the other side will ascribe nothing to natural causes, indulge nothing to
familiarity, mutual society, friendship: but out of a sinister suspicion, presently lock
them close, watch them, thinking by those means to prevent all such inconveniences,
that's the way to help it; whereas by such tricks they do aggravate the mischief.'Tis but in vain to watch that which will away.
77 Nec custodiri si velit ulla'potest;      " None can be kept resisting for her part;
Nec mentern servare potes, licet omnia serves;  Though body be kept close, within her heart
Omnibus exclusis, intus adulter erit."     Advoutry lurks, t' exclude it there's no art."
Argus with a hundred eyes cannot keep her, et hunc unus scpeffefellit amor, as in
s Ariosto,
69 Epigram.?7Cogita an sic aliis tu unquam I osto, li. 28. staffe 80.  73 Sylva nupt. 1. 4. num. 72.
feceris; an hoc tibi nunc fieri dignum sit? severus allis, 74 Lemnius, lib. 4. cap. 13. de occult. nat. mir. 75 Optiindulgens tibi, cur. ab uxore exigis quod non ipse prios- mum bene nasci.  76 Mart.  77 Ovid. amor. lib. 3.
tas? Plutar.'7Vaga libidine cum ipe quovis rapi- eleg.'sLib. 4. st. 72.
aris, cur si vel modicum aberret ipsa, insanias? 72 Ari.




Mem. 4. Subs. 1.]                  Cure of Jealousy.                                583
" If all our hearts were eyes, yet sure they said
We husbands of our wives should be betrayed."
Hierome holds, Uxor impudica servari non potest, pudica non debet, i7fida custos
castitatis est necessitas, to what end is all your custody?  A dishonest woman cannot be kept, an honest woman ought not to be kept, necessity is a keeper not to be
trusted. Dficile custoditur, quod plures amant; that which many covet, can hardly
be preserved, as 79 Salisburiensis thinks.  I am   of Aineas Sylvius' mind, 80s   Those
jealous Italians do very ill to lock up their wives; for women are of such a dispost
tion, 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 tyrranicum imperium, as our great Mr. Aristotle calls it, too tyrannical a task, most unfit:
for when she perceives her husband observes her and suspects, liberius peccat, saith
8LNevisanus. s2 Toxica Zelotypo dedit uxor mcecha marito, she is exasperated, seeks
by all means to vindicate herself, and will therefore offend, because she is unjustly
suspected. The best course then is to let them have their own wills, give them free
liberty, without any keeping.
"In vain our friends from this do us dehort,
For beauty will be where is most resort."
If she be honest as Lucretia to Collatinus, Laodamia to Protesilaus, Penelope to her
Ulysses, she will so continue her honour, good name, credit, Penelope conjux semper Ulyssis ero; "I shall always be Penelope the wife of Ulysses."     And as Phocias'
wife in 3 Plutarch, called her husband 4 her wealth, treasure, world, joy, delight, orb
and sphere," she will her's.    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:
64 t At mihi vel tellus optem prius ima dehiscat,  "First I desire the earth to swallow me,
Aut pater ornnipotens adigat ame fulmine ad umbras,  Before I violate mine honesty,
Pallentes umbras Erebi, noctemque profundal,  Or thunder from above drive me to hell,
Ante pudor quam te violem, aut tua jura resolvam."  Witth t hoe pale ghosts, and ugly nights to dwell."
She is resolved with Dido to be chaste; though her husband be false, she will be
true: and as Octavia writ to her Antony,
85 " These walls that here do keep me out of sight,
Shall keep me all unspotted unto thee,
And testify that T will do thee right,
I'll never stain thine house, though thou shame me."
Turn her loose to all those Tarquins and Satyrs, she will not be tempted.        In the
time of Valence the Emperor, saith s8 St. Austin, one Archidamus, 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 sub gravissima custodii, a dark prisoner, pro unius noctis concubitu: but the chaste matron would not accept of it. S7When Ode commended Theana's fine arm to his fellows, she took him up short, " Sir, jtis not common:" she is wholly reserved to her husband. "8Bilia 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."
9 Tigranes and Armena his lady were invited to supper by King Cyrus: when they
came home, Tigranes asked his wife, how she liked Cyrus, and what she did especially commend in him? "she swore she did not observe him; when he replied
again, what then she did observe, whom       she looked on? She made answer, her
husband, that said lie would die for her sake."    Such are the properties and conditions of good women: and if she be well given, she will so carry herself; if otherwise she be naught, use all the means thou canst, she will be naught, Jon deest animus sed corruptor, she hath so' many lies, excuses, as a hare hath muses, tricks, panders, bawds, shifts, to deceive, tis to no purpose to keep her up, or to reclaim her
by hard usage. "Fair means peradventure may do somewhat." 9 Obsequio vinces
79 Policrat. lib. 8. c. 11. De amor.  80 Euriel. et fEn.  8s Daniel.  so 1 de serm. d. in monte ros. 16.
Lucret. qui uxores occludunt, meojudicio minus utili- 870 quam -formosus lacertis hic quidam inquit ad
ter faciunt; sunt enim eo ingenio nmlieres ut id potis- equales conversus; at illa, pulilicus, inquit, non est.
sirurn cupiant, quod maxine denegatur: si liberas s Bilia Dinituim virurn senea liabuit et spirituim fietihahent habenas, minus delinquunt; frustra seram ad- dum hahentem, quem qiium quidarn exprobrasset, &c.
hibes, si non sit sponte casta.  m Quando cognos- 89 Numquidc tibi, Armena,'igranes videbatur esse pulcunt maritos hoc advertere.  82Ausonius.  8O3pes chler? et ilium, inquit, tedepol, &c. Xenoph. Cyropad.
suas, mundum suum, thesaurum suurn, &c.  s4 Virg. 1. 3.  90 Ovid.




584                             Love-JMelancholy.               [Part. 3. Sect. 3.
aptius ipse tuo. Men and women are both in a predicament in this behalf, no 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 Messalina, by
such means (if at all) she may be reformed. Many patient 91 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 Diotarus, 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-married man, when a pickthank friend of
his, to curry favour, had showed him his wife familiar in private with a young gallant, courting and dallying, &c. Tush, said he, let him do his worst, I dare trust my
wife, though I dare not trust him. The best remedy then is by fair means; if that
will not take place, to dissemble it as I. say, or turn it off with a jest: hear Guexerra's
advice in this case, veljoco excipies, vel silentio eludes; for if you take exceptions
at everything your wife doth, Solomon's wisdom, Hercules' valour, Homer's learning, Socrates' patience, Argus' vigilance, will not serve turn. Therefore Minus malum, 92a less mischief, Nevisanus holds, dissimulare, to he 93 Cunarum emptor, a buyer
of cradles, as the proverb is, than to be too solicitous. 94"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 continue to bear children every two
months." 95 Pertinax the Emperor, when one told him a fiddler was too familiar with
his empress, made no reckoning of it. And when that Macedonian Philip was upbraided with his wife's dishonesty, cum tot victor regnorum ac populorum esset, yc.,
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 in pectore, 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
Perseus hearing of a journey he was to take to Delphos, 96 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, Eumenes' brother, proclaimed himself 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 particulars passed, yet dissembling the matter, kindly embraced his brother, and took his wife into his favour again, as if on
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. 9 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; with which confession he was satisfied, and so left him, swearing that if he had denied it, he would not have 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 counterfeited his habit, and was too
familiar with his wife), so to divulge his own shame, and to remain for ever a cuckold on record? how much better be Cornelius Tacitus than Publius Cornutus, to
condemn in such cases, or take no notice of it? Melius sic errare, quam Zelotypic
91 Read Petrarch's Tale of Patient Grizel in Chaucer. rent: hi protenus mandatum exequentes, &c. Ille et
92 Sil. nup. lib. 4. num. 80.  93 Erasmus.  04 Quum rex declaratur, et Stratonicem que fratri nupserat, uxoaccepisset uxorem peperisse secundo a nuptiis mense, rein ducit: sed postquam audivit fratrem vivere, &c.
cunas quinas vel senas coemit, ut si forte uxor singulis Attalum comiter accepit, pristinamque uxorem combirnensibus pareret.  95 Julius Capitol. vita ejus, plexus, magno honore apud se habuit.  97 See John
quum palam Cithanedus uxorem diligeret, minime cu- Harrington's notes ill 28. book of Ariosto.
rioaus fuit.  6Disposuit armnatos qui ipsum interfice.




Mem. 4. Subs. 2.]               Cure of Jealousy.                           585
curis, saith Erasmus, se conficere, better be a wittol and put it up, than to trouble
himself to no purpose. And though he will not omnibus dormire, be an ass, as he
is an ox, yet to wink at it as many do is not amiss at some times, in some cases, to
some parties, if it be for his commodity, or some great man's sake, his landlord,
patron, benefactor, (as Calbas the Roman saith 98Plutarch did by Maecenas, and
Phayllus of Argos did by King Philip, when he promised him an office on that condition he might lie with his wife) and so let it pass:
9 " pol me hand peonitet,
Scilicet boni dimidium dividere cum Jove,"
" it never troubles me (saith Amphitrio) to be cornuted by Jupiter, let it not molest
thee then;" be friends with her;
00 Tu cum Alcmena uxore antiquam in gratiam
Redi' —
4 Receive Alcmena to your grace again; let it, I say, make no breach of love between you. Howsoever the best way is to contemn it, which'Henry II. king of
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 incontinency, and fears the Pope's curse, shall never live a merry hour, or sleep a quiet
night: no remedy but patience. When all is done according to that counsel of
2Nevisanus, si vitium uxoris corrigi non potest, ferendum est: if it may not be
helped, it must be endured. Date veniam et sustinete taciti,'tis Sophocles' advice,
keep it to thyself, and which Chrysostom calls palcestram phiilosophice, et domesticum
gymnasium a school of philosophy, put it up. There is no other cure but time to.
wear it out, Injuriarum remedium est oblivio, as if they had drunk a draught of
Lethe in Trophonius' den: to conclude, age will bereave her of it, dies dolorem
minuit, time and patience must end, it.
3 "The mind's affections patience will appease,
It passions kills, and healeth each disease."
SUB SECT. II.-By prevention before, or after Marriage, Plato's Community, marry
a Courtezan, Philters, Stews, to marry one equal in years,fortunes, of a good
family, education, good place, to use them well, 4c.
OF such medicines as conduce to the cure of this malady, I have sufficiently
treated; there be some good remedies remaining, by way of prevention, precautions,
or admonitions, which if rightly practised, may do much good. Plato, in his Commonwealth, to prevent this mischief belike, would have all things, wives and children, all as one: and which Caesar in his Commentaries observed of those old
Britons, that first inhabited this land, they had ten or twelve wives allotted to such
a family, or promiscuously to be used by so many men; not one to one, as with us,
or four, five, or six to one, as in Turkey. The 4 Nicholaites, a set that sprang, saith
Austin, from Nicholas the deacon, would have women indifferent; and the cause of
this filthy sect, was Nicholas the deacon's jealousy, for which when he was condemned to purge himself of his offence, he broached his heresy, that it was lawful
to lie with one another's wives, and for any man to lie with his: like to those 5 Anabaptists in Munster, that would consort with other men's wives as the spirit moved
them: or as 6 Mahomet, the seducing prophet, would needs use women as he list
himself, to beget prophets; two hundred and five, their Alcoran saith, were in love
with him, and 7 he as able as forty men.  Amongst the old Carthaginians, as s Bohemus relates out of Sabellicus, the king of the country lay with the bride -the first
night, and once in a year they went promiscuously all together. Munster Cosmog.
lib. 3. cap. 497. ascribes the beginning of this brutish custom (unjustly) to one
Picardus, a Frenchman, that invented a new sect of Adamites, to go naked as Adam
did, and to use promiscuous venery at set times. When the priest repeated that of
Genesis, 6 Increase and multiply,f out went the candles in the place where they
s9 Amator. dial.  99 Plautus seen. ult. Amphit. narum.  5 Sleiden, Corn.  Alcoran.  Alcoran
10o Idem.  i T. Daniel conjurat. French.  a Lib. edit. et Bibliandro.  8 De mor. gent. lib. 1. cap. 6.
4. num. 80.  3 R. T.  4 Lib. de heres. Quum de Nupturee regi de virginandie exhibentur.  9 Lumina
zele culparetur, purgandi se causa pernisisse fertur ut extinguebantur, nec persona} et atatis habila reverentia,
ea qui vellet uteretur; quod ejus factuln in sectam tur. in quam quisque per tenebras incidit, mulierem cog.
pissimam versuin est, qua placet usus indifferens feemi- noscit.
74




586                             Love-Melancholy.                   [Part. 3. Sec. 3.
met, " and without all respect of age, persons, conditions, catch that catch may,
every man took her that came next," &c.; some fasten this on those ancient Bohemians and Russians: 10 others on the inhabitants of Mambrium, in the Lucerne valley
in Piedmont; and, as I read, it was practised in Scotland amongst Christians themselves, until King Malcolm's time, the king or the lord of the town had their maidenheads.  In some parts of 11 India in our age, and those 12 islanders, 1 as amongst the
Babylonians of old, they will prostitute their wives and daughters (which Chalcocondila, a Greek modern writer, for want of better intelligence, puts upon us Britons)
to such travellers or seafaring men as come amongst them by chance, to show how
far they were from this feral vice of jealousy, and how little they esteemed it. The
kings of Calecut, as 4 Lod. Vertomannus relates, will not touch their wives, till one
of their Biarmi or high priests have lain first with them, to sanctify their wombs.
But those Esai and Montanists, two strange sects of old, were in another extreme,
they would not marry at all, or have any society with women, " because of their
intemperance they held them all to be naught."  Nevisanus the lawyer, lib. 4. num.
33. sylv. nupt. would have him that is inclined to this malady, to prevent the worst,
marry a quean, Capiens meretricem, hoc habet saltern boni qubd non decipitur, quit
scit earn sic esse, quod non contingit allis.  A fornicator in Seneca construpated two
wenches in a night; for satisfaction, the one desired to hang him, the other to marry
him. 16 Hierome, king of Syracuse in Sicily, espoused himself to Pitho, keeper of
the stews; and Ptolemy took Thais a common whore to be his wife, had two sons,
Leontiscus and Lagus by her, and one daughter Irene:'tis therefore no such unlikely thing.  17 A citizen of Eugubine gelded himself to try his wife's honesty, and
to be freed from jealousy; so did a baker in 9 Basil, to the same intent. But of all
other precedents in this kind, that of 19 Combalus is most memorable; who to prevent his master's suspicion, for he was a beautiful young man, and sent by Seleucus
his lord and king, with Stratonice the queen to conduct her into Syria, fearing the
worst, gelded himself before he went, and left his genitals behind him   in a box
sealed up. His mistress by the way fell in love with him, but he not yielding to
her, was accused to Seleucus of incontinency, (as that Bellerophon was in like case,
falsely traduced by Sthenobia, to King Prwetus her husband, cum non posset ad coitum inducere) and that by her, and was therefore at his coming home cast into
prison: the day of hearing appointed, he was sufficiently cleared and acquitted, by
showing his privities, which to the admiration of the beholders he had formerly cut
off. The Lydians used to geld women whom they suspected, saith Leonicus var.
hist. lib. 3. cap. 49. as well as men. To this purpose 0 Saint Francis, because he
used to confess 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.
Our Pseudocatholics, 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 venal 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 populous 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 towns and cities.     Of
21Cato's mind belike, that would have his servants (cum ancillis congredi coitus
causa, definito cere, ut graviorafacinora evitarent, cceteris interim interdicens) familiar with some such feminine creatures, to avoid worse mischiefs in his house, and
made allowance for it. They hold it impossible for idle persons, young, rich, and
lOLeander Albertus. Flagitioso ritu cuncti in edem lib. 2. cap. 3. Ideo nubere nollent ob mulierum internconvenientes post impuranm concionem, extinctis lumi- perantiam, nullam servare viro fidemn putabant. 6 Stenibus in Venerem ruunt.  "Lod. Vertomannus phanus prtefat. Herod. Alius e lupanari meretricen,
navig. lib. 6. cap. 8. et Marcus Polus lib. I. cap. 46. Pitho dictam, in uxorem duxit; Ptolonieus Thaiden
Uxores viatoribus prostituunt.  12 Dithmarus, nobile scortum duxit et ex ea duos filios suscepit, &c.
Bleskenius, ut Agetas Aristoni, pulcherrimamn uxorem 17 Poggius Floreno.  1 Felix Plater.  9 Plutarch,
babens prostituit.  s1 Herodot. in Erato. Mulieres Lucian, Salmutz Tit. 2. de porcellanis cum in Panciro i.
Babyloni cacum hospite permiscentur ob argentu quod de nov. repert. et Plutarchus.  20 Stephanus e 1.
post Veneri sacrum, Bohenius, lib. 2.  14 Navigat. confor. Bonavent. c. 6. vit. Francisci.  21 Plutarch.
lib. 5. cap. 4. prius thorum non init, quam a digniore vit. ejus.
sacerdote nova nupta deflorata sit.  15 Bohemus




Mem. 4. Subs. 2.]                 Cure of Jealousy.                             587
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 and
soldiers at all to marry, as those diseased persons, votaries, priests, servants. Therefore, as well to keep and ease the one as the other, they tolerate and wink at these
kind of brothel-houses and stews. Many probable arguments they have to prove
the lawfulness, the necessity, and a toleration of them, as of usury; and without
question in policy they are not to be contradicted: but altogether in religion. Others
prescribe filters, spells, charms to keep men and women honest. 22JMulier ut alienum
virum non admittatprceter suum: J.ccipefel hirci, et adipez, et exsicca, calescat in
oleo, 4ic., et non alium  prcater et amabit.  In Ilexi. Portal, -c., plura invenies, et
multo his absurdioral uti et in Rhasi, ne mulier virum   admittat, et maritum solum
diligut, 4Sc. But these are most part Pagan, impious, irreligious, absurd, and ridiculous devices.
The best means to avoid these and like inconveniences are, to take away the
causes and occasions.   To this purpose 23Varro writ Satyram MJienippeam, but it is
lost. 24Patritius prescribes four rules to be observed in choosing of a wife (which
who so will may read); Eonseca, the Spaniard, in his 45. c. Jrmphitlheat. rnmoris,
sets down six special cautions for men, four for women; Sam Neander out of Shonbernerus, five for men, five for women; Anthony Guiavarra many good lessons;
25 Cleobulus two alone, others otherwise; as first to make a good choice in marriage,
to invite Christ to their wedding, and which 26 St. Ambrose adviseth, Dezum conjugii
prcesidem habere, and to pray to him for her, (s Domino enim datur uxor prudens,
Prov. xix.) not to be too rash and precipitate in his election, to run upon the first he
meets, or dote on every stout fair piece he sees, but to choose her as much by his
ears as eyes, to be well advised whom he takes, of what age, &c., and cautelous in
his proceedings. An old man should not marry a young woman, nor a young woman
an old man, 27 Qudm male incequales veniunt ad arata juvenci! such matches must
needs minister a perpetual cause of suspicion, and be distasteful to each other.
28 Noctua ut in tumulis, super atque cadavera bubo,  "Night-crows on tombs, owl sits on carcass dead,
Talis apud Sophoclem nostra puella sedet."  So lies a wench with Sophocles in bed."
For Sophocles, as 9 Atheneus describes him, was a very old man, as cold as January,
a bed-fellow of bones, and doted yet upon Archippe, a young courtezan, than which
nothing can be more odious.   30Senex maritus uxorijuveni ingratus est, an old man
is a most unwelcome guest to a young wench, unable, unfit:
31 "Amplexus suos fugiunt puelle,
Omnlis horret amor Venusque Hymenque."
And as in like case a good fellow that had but a peck of corn weekly to grind, yet
would needs build a new mill for it, found his error eftsoons, for either he must let
his mill lie waste, pull it quite down, or let others grind at it.  So these men, &c.
Seneca therefore disallows all such unseasonable matches, habent enim maledicti
locum crebrce nuptie.  And as 32 Tully farther inveighs, "'tis unfit for any, but ugly
and filthy in old age."  Turpe senilis amor, one of the three things 3God hateth.
Plutarch, in his book contra Coleten, rails downright at such kind of marriages,
which are attempted by old men, qui jam corpore impotenti, et i voluptatibus deserti,
peccant animo, and makes a question whether in some cases it be tolerable at least
for such a man to marry, —    qui Venerem ajfectat sine viribus, " that is now past
those venerous exercises," "as a gelded man lies with a virgin and sighs," Ecclus.
xxx. 20, and now complains with him in Petronius funerata est hcec pars jam, quca
fuit olim Jchillea, he is quite done,
34 " Vixit puellae nuper idoneus,
Et militavit non sine gloria."
But the question is whether he may delight himself as those Priapeian popes, which,
in their decrepit age, lay commonly between two wenches every night, contactufor22 Vecker. lib. 7. secret.  23Citatur a Gellio. shun their embraces; Love, Venus, Hymen, all abhor
24 Lib. 1. Tit. 4. de instit. reipub. de officio mariti. them."  Offic. lib. Luxuria cum omni cetati
25 Ne cumr ea bland6 nimis agas, ne objurges prTsenti- turpis, turn senectuti fedissima.  93 Ecclus. xxv. 2.
bus extraneis.  26 Epist. 70.  27 Ovid. "Hlow "An old man that dotes," &c.  34 Hor. lib. 3. ode
badly steers of different ages are yoked to the plough." 26. " He was lately a match for a maid, and contended
28 Alciat. emb. 116.  29 Deipnosoph. 1. 3. cap. 12. not ingloriously."'0 Euripides.  21 Pontanus hiarum lib. 1. " Maidens




588                                Love-MelanchoZy.                      [Part. 3. Sec. 3.
mosarn-m, et contreclatione, num adluc gaudeat; and as many doting sires do to their
own shame, their children's undoing, and their families' confusion: he abhors it,
tanquam   ab agresti et furioso domino fugiendum, it must be avoided as a bedlam
master, and not obeyed.
35 "Alecto —----
Ipsa faces prtefert nubentibus, et malus Hymen
Triste ululat,"the devil himself makes such matches. 36 Levinus Lemnius reckons up three things
which generally disturb the peace of marriage: the first is when they marry intempestive or unseasonably, " as many mortal men marry precipitately and inconsiderately, when they are effete and old: the second when they marry unequally for fortunes and birth: the third, when a sick impotent person weds one that is sound,
novce nuptce spesfrustratur: many dislikes instantly follow."     Many doting dizzards,
it may not be denied, as Plutarch confesseth, 37 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:.l but an old lecher
is abominable; mulier tertib nubens, 38Nevisanus holds, prcesumitur 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, 39 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 matrimonium, sed concubium dici 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 40Tiberius 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,
41 --' salaciorque
Verno passere, et albulis columbis."
What can be more detestable?
42," Tu cano capite amas senex nequissime   "Thou old goat, hoary lecher, naughty man,
Jam plenus etatis, animaque fetida,         With stinking breath, art thou in love?
Senex hircosus tu osculare mulierem?        Must thou be slavering? she spews to see
Utine adiens vomitun potiis excuties."      Thy filthy 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 cras erit mulier, as he said in Tully.     Cato
the Roman, Critobulus in      Xenophon, 44 Tyraquellus of late, Julius Scaliger, &c.,
and many famous precedents we have in that kind; but not e contra:'tis not held fit
for an ancient woman to match with a young man. For as Varro will, Jnus dum
ludit morti delitiasfacit,'tis Charon's match between 45 Cascus and Casca, and the
devil himself is surely well pleased with it. And, therefore, as the 46poet inveighs,
thou old Vetustina bed-ridden quean, that art now skin and bones,
" Cui tres capilli, quatuorque sunt dentes,  " That hast three hairs, four teeth, a breast
Pectus cicade, crusculumque formice,        Like grasshopper, an enmet's crest,.
Rugosiorem qute geris stola frontem,        A skin more rugged than thy coat,
Et arenarum cassibus pares mammas."         And drugs like spider's web to boot."
Must thou marry a youth again? And yet ducentas ire nuptum post mortes amant:
howsoever it is, as 47Apuleius gives out of his Meroe, congressus annosus, pestilens,
abhorrendus, a pestilent match, abominable, and not to be endured.         In such case
how can they otherwise choose but be jealous, how should they agree one with another? This inequality is not in years only, but in birth, fortunes, conditions, and
all good 4s qualities, si qua voles apte nubere, nube pari,'tis my counsel, saith An3a 1 Alecto herself holds the torch at such nuptials, nis causa sibi invicem copulantur, non tam conjuges
and malicious Hymen sadly howls."  36Cap. 5. instit. quam fornicarii habentur.  40Lex Papia. Sueton.
ad optimal vitam; maxima mortalium pars prtecipi- Claud. c. 23.  41 Pontanus biarum lib. 1. More satanteret inconsiderate nubit, idque eaS etate quae minus lacious than the sparrow in spring, or the snow-white
apta est, quunm senex adolescentulte, sanus morbidae, ring-doves."  42 Plautus mercator.  4aSymposio.
dives pauperi, &c.  37 Obsoleto, intempestivo, turpi, 44Vide Thuani historiam.  45 Calabect. vet. poetaremedio fatentur se uti; recordatione pristinarum vo- rum.  46 Martial. lib. 3. 62. Epig.  47Lib. 1. Miles.
laptatum se recreant, et adversante natura, pollincta  48 Ovid. " If you would marry suitably, marry your
carnem et enectamr excitant.  seLib. 2. nu. 25. equal in every respect."
s9 Qui vero non procreandte prolis, sed explende libidi



Mem. 4. Subs. 2.]                 Cure of Jealousy.                              589
thony Guiverra, to choose such a one. Civis Civem ducat, AJobilis.JobiZem, let a
citizen match with a citizen, a gentleman with a gentlewoman; he that observes not
this precept (saith he) non generum sed malum Genium, non nurum sed Furiam, non
vitca Comitem, sed litisfomitem domi habebit, instead of a fair wife shall have a fury,
for a fit son-in-law a mere fiend, &c. examples are too frequent.
Another main caution fit to be observed is this, that though they be equal in years,
birth, fortunes, and other conditions, yet they do not omit virtue and good education,
which Musonius and Antipater so much inculcate in Stobeus:
49 Dost est magna parentum
Virtus, et metuens alterius viri
Certo federe castitas."
If, as Plutarch adviseth, one must eat modium salis, a bushel of salt with him, before
he choose his friend, what care should be had in choosing a wife, his second self,
how solicitous should he be to know her qualities and behaviour; and when he is
assured of them, not to prefer birth, fortune, beauty, before bringing up, and good
conditions.  0 Coquage god of cuckolds, as one merrily said, accompanies the goddess Jealousy, both follow the fairest, by Jupiter's appointment, and they sacrifice to
them together: beauty and honesty seldom agree; straight personages have often
crooked manners; fair faces, foul vices; good complexions, ill conditions. Suspicionis plena res est, et insidiarum, beauty (saith 51 Chrysostom) is full of treachery
and suspicion: he that hath a fair wife, cannot have a worse mischief, and yet most
covet it, as if nothing else in marriage but that and wealth were to be respected.
52Francis 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.
53 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 deformed, they change their lovely
names of Lucia, Cynthia, Camaena, call them Dorothy, Ursula, Bridget, and so put
them into monasteries, as if none were fit for marriage, but such as are eminently
fair: but these are erroneous tenets: a modest virgin well conditioned, to such a fair
snout-piece, is much to be preferred. If thou wilt avoid them, take away all causes
of suspicion and jealousy, marry a coarse piece, fetch her from Cassandra's 56 temple,
which was wont in Italy to be a sanctuary of all deformed maids, and so shalt thou
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; 0 miser! quce te necessitas huc adegit.?    0
thou wretch, what necessity brought thee hither? as well he might; for who can
affect such a one? But this is warily to be understood, most offend in another extreme, they prefer wealth before beauty, and so she be rich, they care not how she
look; but these are all out as faulty as the rest. Jttendenda uxorisforma, as 55Salisburiensis adviseth, ne si alteram aspexeris, mox eam sordere putes, as the Knight in
Chaucer, that was married to an old woman,
Jlnd all day after hid him as an owl,
So woe was his wife looked so foul.
Have a care of thy wife's complexion, lest whilst thou seest another, thou loathest
her, she prove jealous, thou naught,
66 0 Si tibi deformis conjux, si serva venusta,
Ne utaris serva," --
I can perhaps give instance. Jlolestum est possidere, quod nemo habere dignetur, a
misery to possess that which no man likes: on the other side, Dificile custoditur
quod plures amant. And as the bragging soldier vainted in the comedy, nimia est
miseria pulchrum esse lominem nimis. Scipio did never so hardly besiege Carthage,
as these young gallants will beset thine house, one with wit or person, another with
49 " Parental virtue is a rich inheritance, as well as Baptisime, et pro Catharina, Margareta, &c. ne quid
that chastity which- habitually avoids a second hus- desit ad luxuriam, appellant ipsas nominibus Cynthiae,
banod."    50 Rabelais hist. Pantagruel. 1. 3. cap. 33. Cameene, &c.  64 Leonicus de var. lib. 3. c. 43. Asv51 Hon. 80. Qui pulchram habet uxorein, nihil pejus lusvirginum deformiuln Cassandrtemplum. Plutarch.
habere potest.  52 Arniseus.  53 Itinerar. Ital. 65 Polycrat. 1. 8. cap. 11.  561 If your wife seem deColonira edit. 1620. Nomine trinum. Ger. fol. 304. displi- formed, your maid beautiful, still abstain fromn the
cuit quod dominae filiabus immutent nonmen inditum in latter."
2Z




590                               Love-Melancholy.                   [Part. 3. Sec. 3.
wealth, &c. If she be fair, saith Guazzo, she will be suspected howsoever.      Both
extremes are naught, Pulchra citb adamaturfceda facile concupiscit, the one is soon
beloved, the other loves: one is hardly kept, because proud and arrogant, the other
not worth keeping; what is to be done in this case? Ennius in Menelippe adviseth
thee as a friend to take statam formam, si vis habere incolumem pudicitiam, one of
a middle size, neither too fair nor too foul, 57Jec formosa magis quam mihi casta
placet, with old Cato, though fit let her beauty be, neque lectissima, neque illiberalis,
between both. This I approve; but of the other two I resolve with Salisburiensis,
cceteris paribus, both rich alike, endowed alike, majori miseria' deformis habetur quam
formosa servatur, I had rather marry a fair one, and put it to the hazard, than be
troubled with a blowze; but do as thou wilt, I speak only of myself.
Howsoever, quod iterum maneo, 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.
s8 " Primum animo tibi proponas quo sanguine creta,
Qud forma, qua etate, quibusque ante omnia virgo
Moribus, in junctos veniat nova nupta penates."
He that marries a wife out of a suspected inn or alehouse, buys a horse in 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.    Filia prcesumitur,
esse matri similis, saith 59 Nevisanus? " Such 60 a mother, such a daughter;" mali
corvi malum ovum, cat to her kind.
61 " Scilicet expectas ut tradat mater honestos
Atque alios mores quam quos habet?"
If the mother be dishonest, in all likelihood the daughter will matrizare, take after
her in all good qualities,"
" Creden' Pasiphae non tauripotente futuram
Tauripetan? —--
" 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; jealousy is a
symptom of that disease, and fools have no moderation. Justina, a Roman 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:
62" Discite ab exemplo Justinre, discite patres,  "Learn parents all, and by Justina's case,
Ne nubat fatuo filia vestra viro," &c.     Your children to no dizzards for to place."
After marriage, I can give no better admonitions than to use their wives well, and
which a friend of mine told me that was a married man, I will tell you as good cheap,
saith Nicostratus in 63 Stobeus, to avoid future strife, and for quietness' sake, "when
you are in bed, take heed of your wife's flattering speeches over night, and curtain
sermons in the morning."    Let them do their endeavour likewise to maintain them
to their means, which 64 Patricius ingeminates, and let them have liberty with discretion, as time and place requires: many women turn queans by compulsion, as 6a Nevisanus observes, because their husbands are so hard, and keep them so short in diet
and apparel, paupertas cogit eas meretricari, poverty and hunger, want of means,
makes them    dishonest, or bad usage; their churlish behaviour forceth them   to fly
out, or bad examples, they do it to cry quittance. In the other extreme some are
too liberal, as the proverb is, Turdus malum   sibi cacat, they make a rod for their
own tails, as Candaules did to Gyges in 66Herodotus, commend his wife's beauty
himself, and besides would needs have him    see her naked.   Whilst they give their
wives too much liberty to gad abroad, and bountiful allowance, they are accessary to
their own miseries; animce uxorum pessime olent, as Plautus jibes, they have deformed souls, and by their painting and colours procure odium mariti, their husband's
hate, especially,      c67 cum misere viscantur labra mariti.    Besides, their wives
(as 6S Basil notes) Impudenter se exponunt masculorum aspectibus, jactantes tunicas,
57 Marullus. "Not the most fair but the most virtu- 4. tit. 4. de institut. Reipub. cap. de officio mariti et
ous pleases me."  6sChaloner lib. 9. de repub. Ang. uxoris.  65Lib. 4. syl. nup. num. 81. Non curant
69 Lib. 2. num. 159.  60 Si genetrix caste, caste de uxoribus, nec volunt iis subvenire de victu, vestita,
quoque filia vivit; si meretrix mater, filia talis erit. &c.  66 In Clio. Speciemn uxoris supra rodum extol61 Juven. Sat. 6.  62Camerarius cent. 2. cap. 54. lens, fecit ut illam nudam coram aspiceret. 67 Juven.
oper. subeis.    63Ser. 72. Quod amicus quidam  Sat. 6. " He cannot kiss his wife for paint." 68 Orat.
uxorem hahens mihi dixit, dicam vobis. In cubili ca- contra ebr.
vendse adulationes vesperi, mane clamores.  64 Lib.




Mem. 4. Subs. 2.]                Cure of Jealousy.                               591
et coram tripudiantes, impudently thrust themselves into other men's companies, and
by their indecent wanton carriage provoke and tempt the spectators. Virtuous
women should keep house; and'twas well performed and ordered by the Greeks,
69- i'" mulier ne qua in publicum
Spectandam se sine arbitro prwbeat viro:"
which made Phidias belike at Elis paint Venus treading on a tortoise, a symbol of
women's silence and housekeeping.     For a woman abroad and alone, is like a deer
broke out of a park, quam mille venatores insequuntur, whom every hunter follows;
and besides in such places she cannot so well vindicate herself, but as that virgin
Dinah (Gen. xxxiv., 2,) " going for to see the daughters of the land," lost her virginity, she may be defiled and overtaken of a sudden: Imbelles damce quid nisi
prceda sumus?0
And therefore I know not what philosopher he was, that would have women come
but thrice abroad all their time, 71 to be baptized, married, and buried; but he was
too strait-laced. Let them have their liberty in good sort, and go in good sort, modo
non annos viginti cetatis suCa domi relinquant, as a good fellow said, so that they look
not twenty years younger abroad than they do at home, they be not spruce, neat,
angels abroad, beasts, dowdies, sluts at home; but seek by all means to please and
give content to their husbands: to be quiet above all things, obedient, silent and
patient; if they be incensed, angry, chid a little, their wives must not 72 cample again,
but take it in good part. An honest woman, I cannot now tell where she dwelt, but
by report an honest woman she was, hearing one of her gossips by chance complain
of her husband's impatience, told her an excellent remedy for it, and gave her withal
a glass of water, which when he brawled she should hold still in her mouth, and
that toties quoties, as often as he chid; she did so two or three times with good success, and at length seeing her neighbour, gave her great thanks for it, and would
needs know    the ingredients, 3 she told her in brief what it was, " fair waterer and
no more: for it was not the water, but her silence which performed the cure.     Let
every froward woman imitate this example, and be quiet within doors, and (as 74 M.
Aurelius prescribes) a necessary caution it is to be observed of all good matrons that
love their credits, to come little abroad, but follow their work at lome, look to their
household affairs and private business, ceconomice incumbentes, be sober, thrifty, wary,
circumspect, modest, and compose themselves to live to their husbands' means, as a
good housewife should do,
76," Qume studiis gavisa coli, partita lahorcs
Fallet opus cantu, formie assimulata coronas
Cura puellaris, circum fusosque rotasque
Cum velvet," &c.
Howsoever ttis good to keep them private, not in prison;
76 " Qulisquis custodit uxorem vectibus et seris,
Etsi sibi sapiens, stultus est, et nihil sapit.
Read more of this subject, Horol, princ. lib. 2. per totum. Arnisaeus, polit. Cyprian,
Tertullian, Bossus de mulier. apparat. Godefridus de Jimor. lib. 2. cap. 4. Levinus
Lemnius cap. 54. de institut. Christ. Barbarus de re uxor. lib. 2. cap. 2. Franciscus Patritius de institut. Reipub. lib. 4. Tit. 4. et 5. de officio mariti et uxoris, Christ. Fonesca
Jlmphitheat. Amor. cap. 45. Sam. Neander, &c.
These cautions concern him; and if by those or his own discretion otherwise he
cannot moderate himself, his friends must not be wanting by their wisdom, if it be
possible, to give the party grieved satisfaction, to prevent and remove 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.
7Nevisanus 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
69 " That a matron should not be seen in public with- nis illustribus ne frequenter exeant.  76 Chaloner.
out her husband as her spokesman."  70" Helpless "One who delights in the labour of the distaff, and
deer, what are we but a prey?"  71 Ad baptismuni, -beguiles the hours of labour with a song: her duties
matrimonium et tumultuin.  72 Non vociferatur illa assume an air of virtuous beauty when she is busied at
si maritus ohganniat.  73 Fraudem aperiens osten- the wheel and the spindle with her maids."  75 Medit ei non aquam sed silentium iracundime moderari. nander. "t Whoever guards his wife with bolts and bars
74 Horol. princi. lib. 2. cap. 8. Diligenter cavendum foemi- will repent his narrow policy."  77 Lib. 5. num. 11.




592                            Love-Melancholy.                 [Part. 3. Sect. 3.
amongst women. 7s Apollonides Cous made Artaxerxes cuckold, and was after buried
alive for it. A goaler in Aristoenetus had a fine young gentleman to his prisoner;
79 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 s8Alcibiades an exile, for his good entertainment, he was too familiar with
Timea his wife, begetting a child of her, called Leotichides: and bragging moreover
when he came home to Athens, that he had a son should be king of the Lacedemonians. If such objects were removed, no doubt but the parties might easily be satisfied, or that they could use them gently and intreat them well, not to revile them,
scoff at, hate them, as in such cases commonly they do, tis a human infirmity, a
miserable vexation, and they should not add grief to grief, nor aggravate their misery,
but seek to please, and by all means give them content, by good counsel, removing
such offensive objects, or by mediation of some discreet friends. In old Rome there
was a temple erected by the matrons to that s1 Viriplaca Dea, another to Venus
verticorda, quce maritos uxoribus reddebat benevolos, whither (if any difference happened between man and wife) they did instantly resort: there they did offer sacrifice,
a white hart, Plutarch records, sinefelle, without the gall, (some say the like of
Juno's temple) and make their prayers for conjugal peace; before some Sindifferent
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
3 beryllus, others a diamond, hath excellent virtue, contra hostium injurias, et conju~
gatos invicenz 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 84Turkey paradise,
"Where they shall have as many fair wives as they will themselves, with clear eyes,
and such as look on none but their own husbands," no fear, no danger of being
cuckolds; or else I would have them observe that strict rule of 85Alphonsus, to
marry a deaf and dumb man to a blind woman.     If this will not help, let them, to
prevent the worst, consult with an 86 astrologer, and see whether the significators in
her horoscope agree with his, that they be not in signis et partibus odiose intuentibus
aut imperantibus, sed mutuo et amice antisciis et obedientibus, otherwise (as they hold)
there will be intolerable enmities between them: or else get them sigilium veneris,
a characteristical seal stamped in the day and hour of Venus, when she is fortunate,
with such and such set words and charms, which Villanovanus and Leo Suavius prescribe, ex sigillis magicis Salomonis, Hermetis, Raguelis, cEc., with many such, which
Alexis, Albertus, and some of our natural magicians put upon us: ut mulier cum
aliquo adulterare non possit, incide de capillis ejus, yc., and he shall surely be gracious in all women's eyes, and never suspect or disagree with his own wife so long
as he wears it. If this course be not approved, and other remedies may not be had,
they must in the last place sue for a divorce; but that is somewhat difficult to effect,
and not all out so fit. For as Felisacus in his Tract de justa uxore urgeth, if that
law of Constantine the Great, or that of Theodosius and Valentinian, concerning
divorce, were in use in our times, innumeras propenodum viduas haberemus, et caelibes
viros, we should have almost no married couples left. Try therefore those former
remedies; or as Tertullian reports of Democritus, that put out his eyes, 87because
he could not look upon a woman without lust, and was much troubled to see that
which he might not enjoy; let him make himself blind, and so he shall avoid that
care and molestation of watching his wife. One other sovereign remedy I could
repeat, an especial antidote against jealousy, an excellent cure, but I am not now dis8 Ctesias in Persicis finxit vulvae morbum esse nec ibidem uxores quot volunt cum oculis clarissimis, quos
curari posse nisi cum viro concumberet, hac arte voti nunquam in aliquem printer Inaritum fixuri sunt, &c.
compos, &c.  79 Exsolvit vinculis solutunique demi- Bredenbacchius,.Idem et Bohemus, &c.  85 Uxor caeca
sit, at ille inhumanus stupravit conjugem.  80 Plu- ducat mariulni surduin, &c.  08 See Valent. Nabod.
tarch. vita ejus.  81 Rosinus lib. 2. 19. Valerius lib. 2. differ. corn. in Alcabitium, ubi plura.  87 Cap. 46.
cap. 1.  82 Alexander ab Alexandro 1. 4. cap. 8. gen. Apol. quod mulieres sine concupiscentia aspicere non
dier.  8sFr. Rueus de gemmis 1. 2. cap. 8. et 15. posset, &c.
e Strozius Cicogna lib. 2. cap. 15. spiritet in can. habent 




Mem. 1. Subs. 1.]                Religious Melancholy.                               593
posed to tell it, not that like a covetous empiric I conceal it for any gain, but some
other reasons, 1 am   not willing to publish it: if you be very desirous to know it,
when I meet you next I will peradventure tell you what it is in your ear.        This is
the best counsel I can give; which he that hath need of, as occasion serves, may
apply unto himself. In the mean time, —          dii talem terris avertite pestem,  as the
proverb is, from heresy, jealousy and frenzy, good Lord deliver us.
SECT. IV. MEMB. I.
SUJBSECT. 1.-Religious Melancholy. Its object God; zwhat his beauty is; How it
allures.  The parts and parties affected.
THAT there is such a distinct species of love melancholy, no man hath ever yet
doubted: but whether this subdivision of S9 Religious Melancholy be warrantable, it
may be controverted.
900" Pergite Pierides, medio nec calle vagantem
Linquite me, qua nulla pedum vestigia ducunt,
Nulla rote currus testantur signa priores."
I have no pattern to follow as in some of the rest, no man to imitate. No physician
hath as yet distinctly written of it as of the other; all acknowledge it a most notable
symptom, some a cause, but few a species or kind. 91 Areteus, Alexander, Rhasis, Avicenna, and most of our late writers, as Gordonius, Fuchsius, Plater, Bruel, Montaltus, &c. repeat it as a symptom. 92 Some seem to be inspired of the Holy Ghost, some
take upon them to be prophets, some are addicted to new opinions, some foretell strange
things, de statu mundi et Jtntichristi, saith Gordonius.    Some will prophesy of the
end of the world to a day almost, and the fall of the Antichrist, as they have been
addicted or brought up; for so melancholy works with them, as 93 Laurentius holds.
If they have been precisely given, all their meditations tend that way, and in conclusion produce strange efficts, the humour imprints symptoms according to their
several inclinations and conditions, which makes 94 Guianerius and 9" Felix Plater put
too much devotion, blind zeal, fear of eternal punishment, and that last judgment for
a cause of those enthusiastics and desperate persons: but some do not obscurely
make a distinct species of it, dividing love melancholy into that whose object is
women; and into the other whose object is God.         Plato, in Convivio, makes mention of two distinct furies; and amongst our Neoterics, Hercules de Saxonid lib. 1.
pract. vmed. cap. 16. cap. de Melanch. doth expressly treat of it in a distinct species.
"96 4 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 Felix Platerus de mentis alienat. cap. 3.frequentissima est ejus species, in qu&
curandd scepissime multim i fui impeditus;'tis a frequent disease; and they have a
ground of what they say, forth of Areteus and Plato.       97Areteus, 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. 98Plato in his Phaedrus 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,
88 "Ye gods avert such a pestilence from the world." still troubled for their sins.  95 Plater c. 13.  96 Me.
s Called religious because it is still conversant about lancholia Erotica vel quMe cuil amore est, duplex est:
religion and such divine objects.  90 Grotius. " Pro- prima quae ab allis forsan non meretur nomen nielanceed, ye muses, nor desert me in the middle of my cholie, est affectio eorum quae pro objecto proponunt
journey, where no footsteps lead me, no wheeltracks Deum et ideo nihil aliud curant ant cogitant quam
indicate the transit of former chariots."  91 Lib. 1. Deumn, jejunia, vigilias: altera ob mulieres.  D Alia
cap. 16. nonnulli opinionibus addicti sunt, et futura se reperitur furoris species a prima vel a secunda, deorum
prtdicere arbitrantur.  92 Aliis videtur quod sunt rogantium, vel afflatu numinum furor hic venit.
prophetse et inspirati a Spiritu sancto, et incipiunt pro. 98 lui in Delphis futura proedicunt vates, et in Dodona
phetare, et nulta futura predicunt.  93 Cap. 6. de sacerdotes furents quider miulta jocunda Grtcis defe.
Melanch.       94 Cap. 5. Tractat. multi ob tinorem  runt, sani vero'exigua ant nulla.
Dei sunt melancholici, et timorem gehennat. They are
75                                2z2




594                         Religious.MelanchoZy.             [Part. 3. Sec. 4.
those prodigious effects of it (as in its place I will shew the several furies of our
fatidici dii, pythonissas, sibyls, enthusiasts, pseudoprophets, heretics, and schismatics
in these our latter ages) shall instantly confess, that all the world again cannot afford
so much matter of madness, so many stupendous symptoms, as superstition, heresy,
schism have brought out: that this species alone may be paralleled to all the former,
has a greater latitude, and more miraculous effects; that it more besots and infatuates
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 before your eyes in brief a stupendous,
vast, infinite ocean of incredible madness and folly: a sea full of shelves and rocks,
sands, gulfs, euripes and contrary tides, full of fearful monsters, uncouth shapes,
roaring waves, tempests, and siren calms, halcyonian seas, unspeakable 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 object of this
love, God himself, what this love is, how it allureth, whence it proceeds, and (which
is the cause of all our miseries) how we mistake, wander and swerve from it.
Amongst all those divine attributes that God doth vindicate to himself, eternity,
omnipotency, immutability, wisdom, majesty, justice, mercy, &c., his 99beauty is not
the least, one thing, saith David, have I desired of the Lord, and that I will still
desire, to behold the beauty of the Lord, Psal. xxvii. 4. And out of Sion, which is
the perfection of beauty, hath God shined, Psal. 1. 2. All other creatures are fair, I
confess, and many other objects do much enamour us, a fair house, a fair horse, a
comely person.   co C a I am aemazed," saith Austin, " when I look up to heaven and
behold the beauty of the stars, the beauty of angels, principalities, powers, who can
express it? who can sufficiently commend, or set out this beauty which appears in
us? so fair a body, so fair a face, eyes, nose, cheeks, chin, brows, all fair and lovely
to behold; besides the beauty of the soul which cannot be discerned. If we so
labour and be so much affected with the comeliness of creatures, how should we be
ravished with that admirable lustre of God himself?"  If ordinary beauty have such
a prerogative and power, and what is amiable and fair, to draw the eyes and ears,
hearts and affections of all spectators unto it, to move, win, entice, allure: how shall
this divine form ravish our souls, which is the fountain and quintessence of all
beauty?   Ccelum pulchrunm sed pulchrior celi fabricator; if heaven be so fair, the
sun so fair, how much fairer shall he be, that made them fair? i" For by the greatness and beauty of the creatures, proportionally, the maker of them is seenl Wisd.
xiii. 5. If there be such pleasure in beholding a beautiful person alone, and as a
plausible sermon, he so much affect us, what shall this beauty of God himself, that
is infinitely fairer than all creatures, men, angels, &c.'Omnis pulchritudo florem,
hominum, angelorum, et rerum omnimon pulcherrimnarum ad Dei pulchritudinem collata,
nox est et tenebrCe, all other beauties are night itself, mere darkness to this our inexplicable, incomprehensible, unspeakable, eternal, infinite, admirable and divine beauty.
This lustre, pulchritudo omnium pulcherrima. This beauty and 2" splendour rgf the
divine Majesty," is it that draws all creatures to it, to seek it, love, admire, and adore
it; and those heathens, pagans, philosophers, out of those relics they have yet left
of God's image, are so far forth incensed, as not only to acknowledge a God; but,
though after their own inventions, to stand in admiration of his bounty, goodness, to adore and seek him; the magnificence and structure of the world itself, and
beauty of all his creatures, his goodness, providence, protection, enforceth them to
love him, seek him, fear him, though a wrong way to adore him: but for us that
99Deus bonus, justus, pulcher, juxta Platonem. nares, genas, oculos, in ellectum, omnia pulchra; si sic
100 Miror et stupeo cum cesium aspicio et pulchritudi- in creaturis laboramus; quid in ipso deo?  1 Drexenem siderum, angelorum, &c. et quis digne laudet quod  lius Nicet. lib. 2. cap. 11.  sFulgor divinm   majestatis.
ia nobis viget, corpus tam pulchlrum, frontem pulchranl, Aug.




Mem. 1. Subs. 1.]          That it is a distinct species.                    595
are christians, regenerate, that are his adopted sons, illuminated by his word, having
the eyes of our hearts and understandings opened; how fairly doth he offer and
expose himself?   Jmbit nos Dens (Austin saith) donis etforma sud, he woos us by
his beauty, gifts, promises, to come unto him;  "6 the whole Scripture is a message,
an exhortation, a love letter to this purpose;" to incite us, and invite us, 4God's
epistle, as Gregory calls it, to his creatures.  He sets out his son and his church in
that epithalamium or mystical song of Solomon, to enamour us the more, comparing
his head " to fine gold, his locks curled and black as a raven, Cant. iv. 5. his eyes
like doves on rivers of waters, washed with milk, his lips as lilies, drooping down
pure juice, his hands as rings of gold set with chrysolite: and his church to a vineyard, a garden inclosed, a fountain of living waters, an orchard of pomegranates,
with sweet scents of saffron, spike, calamus and cinnamon, and all the trees of incense, as the chief spices, the fairest amongst women, no spot in her, 5his sister, his
spouse, undefiled, the only daughter of her mother, dear unto her, fair as the moon,
pure as the sun, looking out as the morning;" that by these figures, that glass, these
spiritual eyes of contemplation, we might perceive some resemblance of his beauty,
the love between his church and him.  And so in the xlv. Psalm this beauty of his
church is compared to a " queen in a vesture of gold of Ophir, embroidered raiment
of needlework, that the king might take pleasure in her beauty."  To incense us
further yet, 6John, 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 creatures 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.
Sensibileforte destruit sensum, a strong object overcometh the sight, according to
that axiom in philosophy: fulgorem solis ferre non potes, multo magis crealoris;
if thou canst not endure the sunbeams, how canst thou endure that fulgor and brightness of him that made the sun? The sun itself and all that we can imagine, are
but shadows of it, Itis visio prcecellens, as 7Austin calls it, the quintessence of beauty
this, "which far exceeds the beauty of heavens, sun and moon, stars, angels, gold
and silver, woods, fair fields, and whatsoever is pleasant to behold." All those
other beauties fail, vary, are subject to corruption, to loathing; s" But this is an immortal vision, a divine beauty, an immortal love, an indefatigable love and beauty,
with sight of which we shall never be tired nor wearied, but still the more we see
the more we shall covet him."   9" 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, happiness, 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, 10 behold and love him alone as the most amiable and fairest object, or summum bonum,
or chiefest good.
This likewise should we now have done, had not our will been corrupted; and
as we are enjoined to love God with all our heart, and all our soul: for to that end
were'we born, to love this object, as "Melancthon discourseth, and to enjoy it.
"; And him our will would have loved and sought alone as our snmunm bonrum, or
3 In Psal. Ixiv. misit ad nos Epistolas et totam et pulchritudo divini aspectus, ibi voluptas ex eodem
scripturam, quibus nobis faceret arnandi desiderium. fonteomnisque beatitudo, nec abejus aspectl voluptas,
4 Epist. 48. 1. 4. quid est tota scriptura nisi Epistola om- nec ab illa voluptate aspectus separari potest. 10 Leon
nipotentis Dei ad creaturum suam?  a Cap. vi. 8. Hwebreus. Dubitatur an hurnana felicitas Deo cognoss Cap. xxvii. 11.  7 In Psal. lxxxv. omnes pulchri- cendo an amando terminetur.  11 Lib. de anima.
tudines terrenas auri, argenti, nemorum et camporum  Ad hoc objecturn amandum et fruendunm nati sumus;
pulchritudinem Solis et Lunre, stellarum, omnia pulchra et hunc expetisset, unicum hune amasset humana, vosuperans.  8 Immortalis lrec visio immortalis amor, luntas, ut summurn bonum, et caeteras res omnes eo
indefessus amor et visio.  9 Osorius; ubicunque visio ordine.




596                            Religious Jlelancho7y.                [Part. 3. Sec. 4.
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 2 Plato, composed of a Scylla, a lion and a man; we are carried away headlong
with the torrent of our affections: the world, and that infinite variety of pleasing
objects in it, do so allure and enamour us, that we cannot so much as look towards
God, seek him, or think on him    as we should: we cannot, saith Austin, Rempub.
cselestem  cogitare, we cannot contain ourselves from   them, their sweetness is so
pleasing to us. Marriage, saith 13 Gualter, detains many;   a thing in itself laudable,
good and necessary, but many, deceived and carried away with the blind love of it,
have quite laid aside the love of God, and desire of his glory.  Meat and drink hath
overcome as many, whilst they rather strive to please, satisfy their guts and belly,
than to serve God and nature." Some are so busied about' merchandise to get money,
they lose their own souls, whilst covetously carried, and with an insatiable desire
of gain, they forget God; as much we may say of honour, leagues, friendships,
health, wealth, and all other profits or pleasures in this life whatsoever.  14" In this
world there be so many beautiful objects, splendours and brightness of gold, majesty
of glory, assistance of friends, fair promises, smooth words, victories, triumphs, and
such an infinite company of pleasing beauties to allure us, and draw us from God,
that we cannot look after him." And this is it which Christ himself, those prophets
and apostles so much thundered against, 1 John, xvii. 15, dehort us from; " love not
the world, nor the things that are in the world: if any man love the world, the love
of the Father is not iii him, 16.  For all that is in the world, as lust of the flesh,
the lust of the eyes, and pride of life, is not of the Father, but of the world: and
the world passeth away and the lust thereof; but he that fulfilleth the will of God
abideth for ever.  No man, saith our Saviour, can serve two masters, but he must
love the one and hate the other, &c., " bonos vel malos mores, boni vel malifaciunt
amores, Austin well infers: and this is that which all the fathers inculcate.  He cannot ('3Austin admonisheth) be God's friend, that is delighted with the pleasures of
the world:' make clean thine heart, purify thine heart; if thou wilt see this beauty,
prepare thyself for it.  It is the eye of contemplation by which we must behold it,
the wing of meditation which lifts us up and rears our souls with the motion of our
hearts, and sweetness of contemplation:" so saith Gregory cited by'6Bonaventure.
Andas 17 Philo Judelus seconds him, "he that loves God, will soar aloft and take
him wings; and leaving the earth fly up to heaven, wander with sun and moon, stars,
and that heavenly troop, God himself being his guide."    If we desire to see him, we
must lay aside all vain objects, which detain us and dazzle our eyes, and as 1S Ficinus
adviseth us, 6 get us solar eyes, spectacles as they that look on the sun: to see this
divine beauty, lay aside all material objects, all sense, and then thou shalt see him
as he is."  Thou covetous wretch, as 19 Austin expostulates, " why dost thou stand
gaping on this dross, muck-hills, filthy excrements? behold a far fairer object, God
himself woos thee; behold him, enjoy him, he is sick for love." Cant. v. he invites
thee to his sight, to come into his fair garden, to eat and drink with him, to be
merry with him, to enjoy his presence for ever. 20 Wisdom cries out in the streets
besides the gates, in the top of high places, before the city, at the entry of the door,
and bids them   give ear to her instruction, which is better than gold or precious
stones; no pleasures can be compared to it: leave all then and follow her, vos exhortor 6 amici et obsecro.   In 2' 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
12 9. de Repub.  * I Hom. 9. in epist. Johannis cap. dulcedine contemplationis distinct. 6. de 7. Itineribus.
2. Multos conjugium decepit, res alioqui salutaris et 17 Lib. de victimlis: aunas Denu, sublimia petit, sumpnecessaria, eo quod caco ejus amore decepti, divini tis alis et in coluni rectl volat, relicta terra, cupidus
amoris et glorie stadium in universum abjeceruint; aberrandi cum sole, luna, stellarumque sacra militia,
plurimos cibus et potus perdit.  14 In mundo splendor ipso Deo duce.  1 In corn. Plat. cap. 7. ut Solem
opumn gloriee majestas, amicitiarum prresidia, verborum  videas oculis, fieri debes solaris: ut divinarn aspicias
*blanditie, voluptatum omnis generis illecebre, victoria, pulchritudinem, demitte materiam, dcemitte sensuL), et
triumphi, et infinita alia ab amore dei nos abstrahunt, Deum qualis sit videbis.  10 Avare, quid inhias his,
&c.    15 In Psal. xxxii. Dei amicus esse non potest &c. pulchrior est qui te ambit ipsum visurus, ipsum haqui mundi studiis delectatur; ut hanc, formaiu videas biturus.  20 Prov. viii.  21 Cap. 18. Rom. Amoren
munda co, s cor, s cor, &c. 16 Contemplationis pluma hunc divinum totis viribus amplexamini; Deum vobis
nos sublevat, atque inde erigimur intentione cordis, omni officiorum genere propitium facite.




Mem. 1. Subs. 1.1      Causes of Religious Melancholy.                  597
whom alone, saith 22 Plotinus, "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 23Thomas holds,
1. 2. qucest. 23. "4 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 perform 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 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, dwelleth in
God, and God in him;; for love pre-supposeth knowledge, faith, hope, and unites
us to God himself, as 24 Leon Hebreus delivereth unto us, and is accompanied with
the fear of 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
required at our hands, to which we are exhorted, 1 Cor. xv. 4, 5; Ephes. iv.; Colos. iii.;
Rom. xii. We shall not be envious or puffed up, or boast, disdain, think evil, or be
provoked to anger, "but suffer all things; endeavour to keep the unity of the spirit
in the bond of peace." Forbear one another, forgive one another, clothe the naked,
visit the sick, and perform all those works of mercy, which 25Clemens Alexandrinus
calls anmoris et amicitice impletionem et extentionem, the extent and complement of
love; and that not for fear or worldly respects, but ordine ad Dezumn for the love of
God himself. This we shall do if we be truly enamoured; but we come short in
both, we neither love God nor our neighbour as we should. Our love in spiritual
things is too 26 defective, in worldly things too excessive, there is a jar in both. We
love the world too much; God too little; our neighbour not at all, or for our own
ends. Viugus amicitias utilitate probat. " The chief thing we respect is our commodity;" and what we do is for fear of worldly punishment, for vain-glory, praise
of men, fashion, and such by respects, not for God's sake. We neither know God
aright, nor seek, love or worship him as we should. And for these defects, we involve ourselves into a multitude of errors, we swerve from this true love and worship of God: which is a cause unto us of unspeakable miseries; running into both
extremes, we become fools, madmen, without sense, as now in the next place I will
show you.
The parties affected'are innumerable almost, and scattered over the face of the
earth, far and near, and so have been in all precedent ages, from the beginning 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 cannot love God too mich,
or do our duty as we ought, as Papists hold, or have any perfection in this life, much
less supererogate: when we have all done, we are unprofitable servants. But because we do aliud agere, zealous without knowledge, and too solicitous about that
which is not necessary, busying ourselves about impertinent, needless, idle, and vain
ceremonies, poplulo ut placerent, as the Jews did about sacrifices, oblations, offerings,
incense, new moons, feasts, &c., but Isaiah taxeth them, i. 12,'"who required this at
your hands?" We have too great opinion of our own worth, that we can satisfy the
law: and do more than is required at our hands, by performing those evangelical
counsels, and such works of supererogation, merit for others, which Bellarmine, Gregory de Valentia, all their Jesuits and champions defend, that if God should deal in
rigour with them, some of their Franciscans and Dominicans are. so pure, that nothing could be objected to them. Some of us again are too dear, as we think, more
divine and sanctified than others, of a better mettle, greater gifts, and with that proud
Pharisee, contemn others in respect of ourselves, we are better Christians, better
learned, choice spirits, inspired, know more, have special revelation, perceive God's
22Cap. 7. de pulchritudine regna et imperia totius queri inclinatur homo ad diligendim Deurnm super omnia.
terrae et maris et cali oportet abjicere si ad ipsum con-  24 Dial. 1. Omnia. convertit amor in ipsius pilchri natuversus velis inseri.  23 Habitus a Deo infustIs, per ram.  a2 Stromatum lib. 2.  26 Greenham.




598                         Religious Melancholy.              [Part. 3. Sec. 4.
secrets, and thereupon presume, say and do that many times which is not befitting
to be said or done. Of this number are all superstitious idolaters, ethnics, Mahometans, Jews, heretics, 27 enthusiasts, divinators, prophets, sectaries, and schismatics. Zanchius reduceth such infidels to four chief sects; but I will insist and follow mine own intended method: all which with many other curious persons, monks,
hermits, &c., may be ranged in this extreme, and fight under this superstitious banner, with those rude idiots, and infinite swarms of people that are seduced by them.
In the other extreme or in defect, march those impious epicures, libertines, atheists,
hypocrites, infidels, worldly, secure, impenitent, unthankful, and carnal-minded men,
that attribute all to natural causes, that will acknowledge no supreme power; that
have cauterised consciences, or live in a reprobate sense; or such desperate persons
as are too distrustful of his mercies. Of these there be many subdivisions, diverse
degrees of madness and folly, some more than other, as shall be shown in the symptoms: and yet all miserably out, perplexed, doting, and beside themselves for religion's sake. For as 28 Zanchy well distinguished, and all the world knows religion
is twofold, true or false; false is that vain superstition of idolaters, such as were of
old, Greeks, Romans, present Mahometans, &c. Timorem deorum inanem, 29 Tully
could term it; or as Zanchy defines it, Ubifalsi dii, autfalso cullu colitur Deus,
when false gods, or that God is falsely worshipped. And'tis a miserable plague, a
torture of the soul, a mere madness, Religiosa insania, 30Meteran calls it, or insanus
error, as 31 Seneca, a frantic error; or as Austin, Insanus animi morbus, a furious disease of the soul; insania omnium insanissima,  a quintessence of madness; 32 for he
that is superstitious can never be quiet.'Tis proper to man alone, uni superbia, avaritia, superstitio, saith Plin. lib. 7. cap. 1. atque etiam post scevit de futuro, which
wrings his soul for the present, and to come: the greatest misery belongs to mankind, a perpetual servitude, a slavery, 33Ex timore timor, a heavy yoke, the seal of
damnation, an intolerable burden. They that are superstitious are still fearing, suspecting, vexing themselves with auguries, prodigies, false tales, dreams, idle, vain
works, unprofitable labouis, as 4 Boterus observes, curd mentis ancipite versantur:
enemies to God and to themselves. In a word, as Seneca concludes, Religio Deum
colit, superstitio destruit, superstition destroys, but true religion honours God. True
religion, ubi verus Deus vere colitur, where the true God is truly worshipped, is the
way to heaven, the mother of virtues, love, fear, devotion, obedience, knowledge, &c.
It rears the dejected soul of man, and amidst so many cares, miseries, persecutions,
which this world affords, it is a sole ease, an unspeakable comfort, a sweet reposal,
Jugum suave, et leve, a light yoke, an anchor, and a haven. It adds courage, boldness, and begets generous spirits: although tyrants rage, persecute, and that bloody
Lictor or sergeant be ready to martyr them, aut lita, aut morere, (as in those persecutions of the primitive Church, it was put in practice, as you may read in Eusebius
and others) though enemies be now ready to invade, and all in an uproar, 35Sifractus illabatur orbis, imnpavidosferient'ruine, 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 scelerata hominurm arma contemnit, qui dei prcasidio tutus est:
or as 3 Phalaris writ to Alexander in a wrong cause, he nor any other enemy could
terrify him, for that he trusted in God. Si Deus nobiscumn quis contra nos? In all
calamities, persecutions whatsoever, as David did, 2 Sam. ii. 22, he will sing with
him, "the Lord is my rock, my fortress, my strength, my refuge, the tower and
horn of my salvation," &c. In all troubles and adversities, Psal. xlvi. 1. " God is
my hope and help, still ready to be found, I'will not therefore fear," &c., tis a fear
expelling fear; he hath peace of conscience, and is"full of hope, which is (saith
3'Austin) vita vitce mortalis, the life of this our mortal life, hope of immortality,
the sole comfort of our misery: otherwise, as Paul saith, we of all others were
most wretched, but this makes us happy, counterpoising our hearts in all miseries;
superstition torments, and is fiom the devil, the author of lies; but this is from God
himself, as Lucian, that Antiochian priest, made his divine confession in 3S Eusebius,
ductor nobis de Deo Deus est, God is the author of our religion himself, his word
27 De primo prsecepto.  2 De relig. 1. 2. Thes. 1.  stitione  imbutus est, quietus  esse  nunquam  potest.
29  De nat. deoruin.  30 Hist. Belgic. lib. 8.  3s Super.  3 Greg.  34 Polit. lib. I. cap. 13.  35 Hor.  36 Epist.
stitio error insanus est epist3.2   3 2. Nain qui super-  Phalar.  37 In Psal. iii.  3s Lib. 9. cap. 6.




Mem. 1. Subs. 1.]               Parties affected.                            599
is our rule, a lantern to us, dictated by the Holy Ghost, he plays upon our hearts as
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, totun compositum, 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.P' A lamentable thing it is to
consider, how many myriads of men this idolatry and superstition (for that comprehends all) hath infatuated in all ages, besotted by this blind zeal, which is religion's ape, religion's bastard, religion's shadow, false glass. For where God hath a
temple, the devil will have a chapel: where God hath sacrifices, the devil will have
his oblations: where God hath ceremonies, the devil will have his traditions: where
there is any religion, the devil will plant superstition; and'tis a pitiful sight to behold and read, what tortures, miseries, it hath procured, what slaughter of souls it
hath made, how it rageth amongst those old Persians, Syrians, Egyptians, Greeks,
Romans, Tuscans, Gauls, Germans, Britons, &c. Britannia jam hodie celebrat tam
attonite sath 39Pliny, tantis ceremoniis (speaking of superstition) ut dedisse Persis
videri possit.  The Britons 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 those old Greeks, such multitudes of them   and frequent varieties,
as 40Gerbelius 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 Dcemon habet.4
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
little flock! how hath superstition on the other side dilated herself; error, ignorance,
barbarism, folly, madness, deceived, triumphed, and insulted over the most wise discreet, and understanding man, philosophers, dynasts, monarchs, all were involved
and overshadowed in this mist, in moie than Cimmerian darkness. 42JIdeo ignara
superstitio mentes hlominum depravat, et nonnunquam sapientum animos transversos
agit.  At this present, quota pars! How small a part is truly religious! How little
in respect! Divide the world into six parts, and one, or not so much, is christians;
idolaters and Mahometans possess almost Asia, Africa, America, Magellanica.  The
kings of China, great Cham, Siam, and Borneo, Pegu, Deccan, Narsinga, Japan, &c.,
are gentiles, idolaters, and many other petty princes in Asia, Monomotopa, Congo,
and 1 know not how many negro princes in Afiica, all Terra Australis incognita
most of America pagans, differing all in their several superstitions; and yet all idolaters.  The Mahomletans extend themselves over the great Turk's dominions in Europe, Afiica, Asia, to the Xeriffes in Barbary, and its territories in Fez, Sus, Morocco,
&c.   The Tartar, the great Mogor, the Sophy of Persia, with most of their dominions and subjects, are at this day Mahometans.  See how'the devil rageth: those
at odds, or differing among themselves, some for 43 Ali, some Enbocar, for Acmor,
and Ozimen, those four doctors, Mahomet's successors, and are subdivided into
seventy-two inferior sects, as 4 Leo Afer reports. The Jews, as r company of vagabonds, are scattered over all parts; whose story, present estate, progress from time
to time, is fully set down by 45 Mr. Thomas Jackson, Doctor of Divinity, in his comment on the creed. A fifth part of the world, and hardly that, now professeth
CHRIST, but so inlarded and interlaced with several superstitions, that there is scarce
a sound part to be found, or any agreement amongst them. Presbyter John, in Africa,
lord of those Abyssinians, or Ethiopians, is by his profession a christian, but so different from us, with such new absurdities and ceremonies, such liberty, such a mixture of idolatry and paganism, 46 that they keep little more than a bare title of chris39 Lib. 3.  40 Lib. 6. descrip. Graec. nulla est via  cap. 26.  43 Purchas Eilgrim. lib. 1. c. 3.  44 Lib. 3.
qua non innumeris idolis est referta. Tantuin tun c 52 Part. sect. 3. lib. 1. cap. et deincepIs.  46Titelman.
teniporis in  liserrirnos mortales potentite et crudelis  nus. Maginus. Bredeibachlius. Fr. Aluaresius Itin. de
Tyrannidis Satan exercuit.  41 Thle devil divides Abyssinis lerbfis soluii vcscuntur votarii, aquis mento
the empire with Jupiter."  42 Alex. ab. Alex. lib. 6. tenus dorlmiuul, &c.




600                         Religious.elanchoyy.             [Part. 3. Sect. 4
tianity. They suffer polygamy, circumcision, stupend fastings, divorce as they will
tlemselves, &c., and as the papists call on the Virgin Mary, so do they on Thomas
Didymus before Christ. 47The Greek or Eastern Church is rent from this of the
West, and as they have four chief patriarchs, so have they four subdivisions, besides
those Nestorians, Jacobins, Syrians, Armenians, Georgians, &c., scattered over Asia
Mlinor, Syria, Egypt, &c., Greece, Walachia, Circassia, Bulgaria, Bosnia, Albania,
Jllyricum, Selavonia, Croatia, Thrace, Servia, Rascia, and a sprinkling amongst the
Tartars, the Russians, Mluscovites, and most of that great duke's (czar's) subjects,
are part of the Greek Church, and still christians: but as 48 one saith, temporis successu multas illi addiderunt superstitiones.  In process of time they have added so
many superstitions, they be rather semi-christians than otherwise. That which remains is the Western Church with us in Europe, but so eclipsed with several schisms,
heresies and superstitions, that one knows not where to find it. The papists have
Italy, Spain, Savoy, part of Germany, France, Poland, and a sprinkling in the rest
of Europe. In America, they hold all that which Spaniards inhabit, Hispania Nova,
Castella Aurea, Peru, &c. In the East Indies, the Philippine, some small holds about
Goa, Malacca? Zelan, Ormus, &c., which the Portuguese got not long since, and
those land-leaping jesuits have essayed in China, Japan, as appears by their yearly
letters; in Africa they have Melinda, Quiloa, Mombaze, &c., and some few towns,
they drive out one superstition with another. Poland is a receptacle of all religions,
where Samosetans, Socinians, Photinians (now protected in Transylvania and Poland),
Arrians, anabaptists are to be found, as well as in some German cities. Scandia is
christian, but 49Damianus 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, 06 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 hcec gens (saith mine 5' author)
Satance hactenus possessio,-et quod maxime mirandum et dolendum, and which is to
be admired and pitied; if any of them be baptized, which the kings of Sweden much
labour, they die within seven or nine days after, and for that cause they will hardly
be brought to Christianity, but worship still the devil, who daily appears to them.
In their idolatrous courses, Gandentibus diis patriis, quos religiose colunt, yc. Yet
are they very superstitious, like our wild Irish: though they of the better note, the
kings of Denmark and Sweden themselves, that govern them, be Lutherans; the
remnant are Calvinists, Lutherans, in Germany equally mixed. And yet the emperor
himself, dukes of Lorraine, Bavaria, and the princes electors, are most part professed
papists. And though some part of France and Ireland, Great Britain, half the cantons in Switzerland, and the Low Countries, be Calvinists, more defecate than the
rest, yet at odds amongst themselves, not free from superstition. And which D2 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 Dens ne Latinis
multa irrepserint stultitice, 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, Familists, &c. There is superstition in our prayers, often in our hearing of sermons, bitter contentions, invectives,
persecutions, strange conceits, besides diversity of opinions, schisms, factions, &c.
But as the Lord (Job xlii. cap. 7. v.) 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 scismatics 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
Dorpi, as Erasmus concludes to Dorpius, hisce Theologis faciamus, aut quid preceris,
nisiforte fidelem medicum, qui cerebro 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.
47 Bredenbachius Jod. a Meggen. 4s See Passevinus 51 Boissardus de Magia. Intra septimum aut nonur a
T-lerhastein, Magin. D. Fletcher, Jovius, Hacluit, Pur- baptismo diem moriuntur. Iine fit, &c.  2 Cap. de
chas, &c. of their errors.  49 Deplorat. Gentis Lapp.  Incolis terrae sancte.
0 Gens superstitioni obnoxia, religionibus adversa.




Mem. 1. Subs. 2.]          Causes of Religious Melancholy.                        601
SUBSECT. II.-Causes of Religious melancholy.       From the Devil by miracles, apparitions, oracles.  His instruments or factors, politicians, Priests, Impostors, Heretics, blind guides.  In them simplicityfear, blind zeal, ignorance, solitariness,
curiosity, pride, vain-glory, presumption, fyc. his engines, fasting, solitariness, hope~,
fear, Sc.
WE are taught in Holy Scripture, that the' Devil rangeth abroad like a roaring
lion, still seeking whom he may devour:     and as in several shapes, so by several
engines and devices he goeth about to seduce us; sometimes he transforms himself
into an angel of light; and is so cunning that he is able, if it were possible, to deceive the very elect. He will be worshipped as 53 God himself, and is so adored by
the heathen, and esteemed.    And in imitation of that divine power, as 54Eusebius
observes, 5 to abuse or emulate God's glory, as Dandinus adds, he will have all
homage, sacrifices, oblations, and whatsoevernelse belongs to the worship of God, to
be done likewise unto him, similis erit altissimo, and by this means infatuates the
world, deludes, entraps, and destroys many a thousand souls. Sometimes by dreams,
visions (as God to Moses by'familiar conference), the devil in several shapes talks
with them: in the 56 Indies it is common, and in China nothing so familiar as apparitions, inspirations, oracles, by terrifying them with false prodigies, counterfeit miracles, sending storms, tempests, diseases, plagues (as of old in Athens there was
Apollo, Alexicacus, Apollo 6ombcos, pestifer et malorum depulsor), raising wars, seditions by spectrums, troubling their consciences, driving them to despair, terrors of
mind, intolerable pains; by promises, rewards, benefits, and fair means, he raiseth
such an opinion of his deity and greatness, that they dare not do otherwise than
adore him, do as he will have them, they dare not offend him. And to compel them
more to stand in awe of him, 574 he sends and cures diseases, disquiets their spirits
(as Cyprian saith), torments and terrifies their souls, to make them adore him: and
all his study, all his endeavour is to divert them from true religion to superstition:
and because'he is damned himself, and in an error, he would have all the world participate of his errors, and be damned with him.    The primum mobile, therefore, and
first mover of all superstition, is the devil, that great enemy of mankind, the principal agent, who in a thousand several, shapes, after diverse fashions, with several
engines, illusions, and by several names hath deceived the inhabitants of the earth,
in several places and countries, still rejoicing at their falls. " All the world over
before Christ's time, he freely domineered, and held the souls of men in most slavish
subjection (saith 8 Eusebius) in diverse forms, ceremonies, and sacrifices, till Christ's
coming," as if those devils of the air had shared the earth amongst them, which the
Platonists held for gods (59Ludus deorum      sumus), and were our governors and
keepers. In several places, they had several rites, orders, names, of which read
Wierus de prcestigiis dcemonum, lib. 1. cap. 5. 6 Strozius, Cicogna, and others; Adonided amongst the Syrians; Adramalech amongst the Capernaites, Asiniae amongst
the Emathites; Astartes with the Sidonians; Astaroth with the Palestines; Dagon
with the Philistines; Tartary with the Hanaxi; Melchonis amongst the Ammonites:
Beli the Babylonians; Beelzebub and Baal with the Samaritans and Moabites; Apis,
Isis, and Osiris amongst the ZEgyptians; Apollo Pythius at Delphos, Colophon,
Ancyra, Cuma, Erythra; Jupiter in Crete, Venus at Cyprus, Juno at Carthage, EXsculapius at Epidaurus, Diana- at Ephesus, Pallas at Athens, &c. And even in these
our days, both in the East and West Indies, in Tartary, China, Japan, &c., what
strange idols, in what prodigious forms, with what absurb ceremonies are they
adored?   What strange sacraments, like ours of Baptism      and the Lord's Supper,
53 Plato in Crit. Drmones custodes sunt hominum et valetudinem frangunt, morbos lacessant, ut ad cultum
eorum domini, ut nos animalium; nec hominibus, sed sui cogaint, nec aliud his studium, quarn ut a vera reliet regionibus imperant, vaticiniis, auguriis, nos regunt. gione, ad superstitionem vertant: cum sint ipsi pmnales,
Idlen fere Max. Tyrius ser. 1. et'26. 27. medios vult querunt sibi adpcenas comites, ut habeant erroris pardarnones inter Deos et homines deorum ministros, pre- ticipes.  68 Lib. 4. praparat. Evangel. c. Tantamque
sideshominurn,a coeload horninesdescendentes. 4De- victoriam amentia hominum consequuti sunt, ut si
preparat. Evangel.   55 Vel in abusum Dei vel in colligere in unum velis, universum orbem istis scelestiamulationem. Dandinus corn. in lib. 2. Arist. de An. bus spiritibus subjectum fuisse invenies: Usque ad
Text. 29.      66 Danmones consulunt, et familiares Salvatoris adventurn hominum crede perniciosissimos
habent diemones plerique sacerdotes. Riccius lib. 1. dreirones placabant, &c.  59 Plato.  60 Strozius,
cap. 10. expedit Sinar.  57 Vitam turbant, somnos Cicogna omnif. mag. lib. 3. cap. 7. Ezek. viii. 4.; Reg.
inquietant, irrepentes etiam in corpora mentes terrent, 11. 4.; Reg. 3. et 17. 14; Jer. xlix.; Num. xi. 3.; Reg. 13.
76                                 3A




602                           Religious Melancholy.               [Part. 3. Sec. 4.
what goodly temples, priests, sacrifices they had in America, when the Spaniards first
landed there, let Acosta the jesuit relate, lib. 5. cap. 1, 2, 3, 4, &c., and how the
devil imitated the Ark and the children of Israel's coming out of Egypt; with many
such.  For as Lipsius well discourseth out of the doctrine of the Stoics, maxinm
cupiunt adorationem hominum, now and of old, they still and most especially desire
to be adored by men. See but what Vertomannus, 1. 5. c. 2. Marcus Polus, Lerius,
Benzo, P. Martyr in his Ocean Decades, Acosta, and Mat. Riccius expedit. Christ.
in Sinus, lib. 1. relate. 6 Eusebius wonders how that Wise city of Athens, and
flourishing kingdoms of Greece, should be so besotted; and we in our times, how
those witty Chinese, so perspicacious in all other things should be so gulled, so tortured with superstition, so blind as to worship stocks and stones. But it is no
marvel, when we see all out as great effects amongst Christians themselves; how are
those Anabaptists, Arians, and Papists above the rest, miserably infatuated! Mars,
Jupiter, Apollo, and LEsculapius, have resigned their interest, names, and offices to
Saint George.
62 " (Maxime bellorum rector, quem nostra juventus
Pro Mavorte colit.)" —--
St. Christopher, and a company of fictitious saints, Venus to the Lady of Loretto.
And as those old Romans had several distinct gods, for divers offices, persons, places,
so have they saints, as 63 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 64 Greece and Italy, because their sacrifices were neglected?"
6a"Dii multa neglecti dederunt
Hesperiae mala luctuosae,"
to terrify them, to arouse them up, and the like: see but Livy, Dionysius Halicarnasseus, Thucydides, Pausanius, Philostratus, 66 Polybius, before the battle of Cannae
prodigiis signis, ostentis, templa cuncta,private etiam cedes scatebant. UEneus reigned
in Atolia, and because he did not sacrifice to Diana with his other gods (see more
in Labanius his Diana), she sent a wild boar, insolitce magnitudinis, qui terras et
homines misere depascebatur, to spoil both men and country, which was afterwards
killed by Meleager. So Plutarch in the Life of Lucullus relates, how Mithridates,
king of Pontus, at the siege of Cizicum, with all his navy, was overthrown by Proserpina, for neglecting of her holy day. She appeared in a vision to Aristagoras in
the night, Cras inquit tybicinem Lybicum cum tybicine pontico committam (" 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 ZEsculapius? Juno's image and that of 7 Fortune spake, 68 Castor and Pollux fought in person for the Romans against Hannibal's army, as Pallas, Mars, Juno, Venus, for
Greeks and Trojans, &c. Amongst our pseudocatholics 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. 69 St. Sabine was seen to fight for Arnulphus, duke of Spoleto. 70St. George fought in person for John the Bastard of Portugal, against the
Castilians; St. James for the Spaniards in America. In the battle of Bannockburn,
where Edward the Second, our English king, was foiled by the Scots, St. Philanus'
arm was seen to fight (if 71 Hector Boethus 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 purgatory,
but everyday comes news from the Indies, and at home read the Jesuits' Letters,
61 Lib. 4. cap. 8. prapar.  62 Bapt. Mant. 4. Fast. de nat. deorum lib. 2. YEqua Venus Teucris Pallas inide Sancto Georgio. " O great master of war, whom our qua fuit. 69 Jo. Molanus lib. 3. cap. 59. 70 Pet. Oliyouths worship as if he were Mars self.  6 Part. 1. ver. de Johanne primo Portugalliae Rege strenue pug.
cap. 1. et lib. 2. cap. 9.  64 Polyd. Virg. lib. 1. de pro-  nans, et diverse partis ictus clypeo excipiens.  71 L. 14.
dig.  65 Hor. 1. 3. od. 6.  66 Lib. 3. hist.  67 Orata  Loculos sponte aperuisse et pro iis pugnasse.
lege me dicastis mulieres Dion. Halicarn.  68 Tully I




Mem. 1. Subs. 2.]        Causes of Religious Melancholy.                      603
Ribadineira, Thurselinus, Acosta, Lippomanus, Xaverius, Ignatius' Lives, &c., and
tell me what difference?
His ordinary instruments or factors which he useth, as God himself, did good
kings, lawful magistrates, patriarchs, prophets, to the establishing of his church,
72 are politicians, statesmen, priests, heretics, blind guides, impostors, pseudoprophets,
to propagate his superstition. And first to begin of politicians, it hath ever been a
principal axiom with them to maintain religion or superstition, which they determine
of, alter and vary upon all occasions, as to them seems best, they make religion
mere policy, a cloak, a human invention, nihil eeque valet ad regendos vulgi animos
ac superstition as 73Tacitus and 74 Tully hold. Austin, 1. 4. de civitat. Dei. c. 9. censures Scaevola saying and acknowledging expedire civitates religione falli, that it
was a fit thing cities should be deceived by religion, according to the diverb, Si mundus vult decipi, decipiatur, if the world will be gulled, let it be gulled,'tis good howsoever to keep it in subjection.'Tis that 75Aristotle and 76Plato inculcate in their
politics, " Religion neglected, brings plague to the city, opens a gap to all naughtiness."'Tis that which all our late politicians ingeminate. Cromerus, 1. 2. pol. hist.
Boterus, 1. 3. de incrementis urbium. Clapmarius, 1. 2. c. 9. de dJrcanis rerump. cap. 4.
lib. 2. polit. Captain Machiavel will have a prince by all means to counterfeit religion, to be superstitious in show at least, to seem to be devout, frequent holy exercises, honour divines, love the church, affect priests, as Numa, Lycurgus, and such
law-makers were and did, non ut his fidem habeant, sed ut subditos religionis metu
facilius in officio contineant, to keep people in obedience. 77JVam naturaliter (as
Cardan writes) lex Christiana lex est pietatis, justitice, fidei, simplicitatis, yc. But
this error of his, Innocentius Jentilettus, a French lawyer, theorem. 9. comment. 1.
de Relig. and Thomas Bozius in his book de ruinis gentium et Regnorum have copiously confuted. Many politicians, I dare not deny, maintain religion as a true means,
and sincerely speak of it without hypocrisy, are truly zealous and religious themselves.  Justice and religion are the two chief props and supporters of a well-governed commonwealth: but most of them are but Machiavelians, counterfeits only
for political ends; for solus rex (which Campanella, cap. 18. atheismi triumphati observes), as amongst our modern Turks, reipub. Finis, as knowing 78magnus ejus in
animos imperium; and that, as 7 Sabellicus delivers, " A man without religion, is like
a horse without a bridle."' No way better to curb than superstition, to terrify men's
consciences, and to keep them   in awe: they make new laws, statutes, invent new
religions, ceremonies, as so many stalking horses, to their ends.  ~bHcec enim (religio)
sifalsa sit, dummodo vera credatur, animorum ferociam domat, libidines coercet, subditos principi obsequentes efficit.s1 Therefore (saith S2Polybius of Lycurgus), "did he
maintain ceremonies, not that he was superstitious himself, but that he had perceived
mortal men more apt to embrace paradoxes than aught else, and durst attempt no
evil things for fear of the gods."   This was Zamolcus's stratagem    amongst the
Thracians, Numa's plot, when he said he had conference with the nymph AEgeria,
and that of Sertorius with a hart; to get more credit to their decrees, by deriving
them from the gods; or else they did all by divine instinct, which Nicholas Damascen
well observes of Lycurgus, Solon, and Minos, they had their laws dictated, monte
sacro, by Jupiter himself. So Mahomet referred his new laws to the 83 angel Gabriel,
by whose direction he gave out they were made. Caligula in Dion feigned himself
to be familiar with Castor and Pollux, and many such, which kept those Romans
under (who, as Machiavel proves, lib. 1. disput. cap. 11. et 12. were Religione 7maxime
moti, most superstitious): and did curb the people 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 naturoe arcanis) speaking of religion, que facile decipitur, magnates vero et philosophi nequaquam, your grandees and philosophers had'7 Religion, as they hold, is policy, invented alone to de oraculis.  81" If a religion be false, only let it be
keep men in awe.  731 Annal.  74 Omnes religione supposed to be true, and it will tame mental ferocity,
moventur. 5. in Verrem.  75 Zeleuchus, prafat. legis  restrain lusts, and rmrake loyal subjects."  8a Lib. 10.
qui urbenm aut regionem inhabitant, persuasos esse Ideo Lycurgus, &c. non quod ipse superstitiosus, sed
oportet esse Deos.'6 10. de legibus. Religio neglecta quod videret mnortales paradoxa facilius amplecti, nee
nlximnrla pestenm in civitatem infert, omnium scelerum res graves audere sine periculo deorum.  bS Cleonarfelestrarr aperit.  77 Cardanus Corn. in Ptolorneum dus epist. 1. Novas leges suas ad Angelum Gabrielerm
qiidrlinart.  78  ipsius 1. 1. c. 3.  79 Hlomo sine  referebat, pro monitore mentiebatur omnia se gerere.
religione, sicut equus sine frieno.  80 Vaninus dial. 52.




604                           Religious Melancholy.               [Part. 3. Sec. 4.
no such conceit, sed ad imperii conformationem et amplificationem quam sine prcetextu
religionis tueri non poterant; and many thousands in all ages have ever held as much,
Philosophers especially, animadvertebant hi semper hcec esse fabellas, attamen ob
metum publice potestatis silere cogebantur they were still silent for fear of laws, &c.
To this end that Syrian Phyresides, Pythagoras his master, broached in the East
amongst the heathens, first the immortality of the soul, as Trismegistus did in Egypt,
with a many of feigned gods.   Those French and Briton Druids in the West first
taught, saith 84 Casar, 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 s8poets feigned those elysian fields, their.Aacus, 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 Cocytus, and to that
burning lake of 6 hell with fire and brimstone for ever to be tormented.'Tis this
which 87 Plato labours for in his Phaidon, et 9. de rep. The Turks in their Alcoran,
when they set down rewards, and several punishments for every particular virtue and
vice, 88when they persuade men, that they that die in battle shall go directly to
heaven, but wicked livers to eternal torment, and all of all sorts (much like our
papistical purgatory), for a set time shall be tortured in their graves, as appears by
that tract which John Baptista Alfaqui, that Mauritanian priest, now turned Christian,
hath written in his confutation of the Alcoran. After a man's death two black angels,
Nunquir and Nequir (so they call them) come to him to his grave and punish him
for his precedent sins; if he lived well, they torture him the less; if ill, per indesinentes cruciatus ad diemfudicii, they incessantly punish him to the day of judgment.
JYemo viventium qui ad horum mentionem non totus horret et contremiscit, the thought
of this crucifies them all their lives long, and makes them spend their days in fasting
and prayer, ne mala hcec contingant, &c. A Tartar prince, saith Marcus Polus, lib. 1.
cap. 28. called Senex de Montibus, the better to establish his government amongst
his subjects, and to keep them in awe, found a convenient place in a pleasant valley,
environed with hills, in 89, which he made a delicious park full of odoriferous
flowers and fruits, and a palace of all worldly contents," that could possibly be devised, music, pictures, variety of meats, &c., and chose out a certain young man,
whom with a    ~0 soporiferous potion he so benumbed, that he perceived nothing:
" and so fast asleep as he was, caused him to be conveyed into this fair garden:"
where after he had lived awhile in all such pleasures a sensual man could desire, 9' 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 in the
scriptures, and to be believed necessary by Christians: so cunningly can the devil
and his ministers, in imitation of true religion, counterfeit and forge the like, to circumvent and delude his superstitious followers. Many such tricks and impostures
are acted by politicians, in China especially, but with what effect I will discourse in
the symptoms.
Next to politicians, if I may distinguish them, are some of our priests (who make
religion policy), if not far beyond them, for they domineer over princes and statesmen themselves.   Carnificinam exercent, one saith they tyrannise over men's consciences more than any other tormentors whatsoever, partly for their commodity and
gain; Religionemr enim omnium abusus (as 2 Postellus holds), qucestus scilicet sacr}ficulm in causa est: for sovereignty, credit, to maintain their state and reputation, out
of ambition and avarice, which are their chief supporters: what have they not made
the common people believe? Impossibilities in nature, incredible things; what devices, traditions, ceremonies, have they not invented in all ages to keep men in obedience, to enrich themselves?  Quibus qucestui sunt capti superstitione animi, as
93 Livy saith. Those Egyptian priests of old got all the sovereignty into their hands,
84 Lib. 16. belli Gallici. Ut metu mortis neglecto, ad viridarium plantavit maximum et pulcherrimum, florivirtutem incitarent.  85 De his lege Lucianiim de bus odoriferis et suavibus plenum, &c.  90 Potum
luctu tom. 1. Homer. Odyss. 11. Virg. CEn. 6. 86 Bara- quendam dedit quo inescatus, etgravi sopore oppressus,
theo sulfure et flamma stagnante keternum demerge- in viridarium interim ducebalur, &c.  91 Atque
bantur.   67 Et 3. de repub. omnis institutio adoles- iterum memoratum potum bibendum exhibuit, et sic
centurn eo referenda ut de deo bene sentiant ob corn- extra Paradisum reduxit, ut cumn evigilaret, sopore so.
mune bonum.     8 Boterus.  s8 Citra aquam, luto, &c. 9a Lib. 1. de orb. Concord. cap. 7. 93 Lib. 4.




Mem. 1. Subs. 2.]      Causes of Religious Jelancholy.                  605
and knowing, as 94 Curtius insinuates, nulla res effcacius multitudinem regit quam
superstitio; mrelius vatibus quam ducibus parent, vand religione capti, etiam impotentes fcemince; the common people will sooner obey priests than captains, and
nothing so forcible as superstition, or better than blind zeal to rule a multitude; have
so terrified and gulled them, that it is incredible to relate. All nations almost have
been besotted in this kind; amongst our Britons and old Gauls the Druids; magi
in Persia; philosophers in Greece; Chaldeans amongst the Oriental; Brachmanni
in India; Gymnosophists in Ethiopia; the Turditanes in Spain; Augurs in Rome,
have insulted; Apollo's priests in Greece, Phaebades and Pythonisse, by their oracles
and phantasms; Amphiarius and his companions; now mahometan and pagan priests,
what can they not effect? How do they not infatuate the world?  ddeo ubique (as
9 Scaliger writes of the mahometan priests), turn gentium turn locorum, gens ista sacrorum ministra, vulgi secat spes, ad ea quce ipsifingunt somnia, "so cunningly can
they gull the commons in all places and countries." But above all others, that high
priest of Rome, the dam of that monstrous and superstitious brood, the bull-bellowing pope, which now rageth in the West, that three-headed Cerberus hath played his
part. 96"X Whose religion at this day is mere policy, a state wholly composed of
superstition and wit, and needs nothing but wit and superstition to maintain it, that
useth colleges and religious houses to as good purpose as forts and castles, and doth
more at this day" by a company of scribbling parasites, fiery-spirited friars, zealous
anchorites, hypocritical confessors, and those pretorian soldiers, his Janissary jesuits,
and that dissociable society, as 67 Languis terms it, postremus diaboli conatus et sceculi
excrementum, that now stand in the fore front of the battle, will have a monopoly
of, and engross all other learning, but domineer in divinity, "Excipiunt soli totius
vulnera belli, and fight alone almost (for the rest are but his dromedaries and asses),
than ever he could have done by garrisons and armies. What power of prince; or
penal law, be it never so strict, could enforce men to do that which for conscience'sake they will voluntarily undergo? And as to fast from all flesh, abstain from marriage, rise to their prayers at midnight, whip themselves, with stupendous fasting and
penance, abandon the world, wilful poverty, perform canonical and blind obedience,
to prostrate their goods, fortunes, bodies, lives, and offer up themselves at their superior's feet, at his command? What so powerful an engine as superstition? which they
right well perceiving, are of no religion at all themselves: Primum enim (as Calvin
rightly suspects, the tenor and practice of their life proves), arcance illius theologic,
quod apud eos regnat, caput est, nullum esse deum, they hold there is no God, as Leo
X. did, Hildebrand the magician, Alexander VI., Julius II., mere atheists, and which
the common proverb amongst them approves,."^ The worst Christians of Italy are
the Romans, of the Romans the priests are wildest, the lewdest priests are preferred
to be cardinals, and the baddest men amongst the cardinals is chosen to be pope,l
that is an epicure, as most part the popes are, infidels and Lucianists, for so they think
and believe; and what is said of Christ to be fables and impostures, of heaven and
hell, day of judgment, paradise, immortality of the soul, are all,
100" Rumores vacui, verbaque inania,
Et par sollicito fabula somnio."
" Dreams, toys, and old wives' tales." Yet as so many 1 whetstones to make other
tools cut, but cut not themselves, though they be of no religion at all, they will
make others most devout and superstitious, by promises and threats, compel, enforce
from, and lead them by the nose like so many bears in a line; when as their end is
not to propagate the church, advance God's kingdom, seek His glory or common
good, but to enrich themselves, to enlarge their territories, to domineer and compel
them to stand in awe, to live in subjection to the See of Rome. For what otherwise
care they? Si mundus vult decipi, decipiatur, "since the world wishes to be gulled,
lettit be gulled,"'tis fit it should be so. And for which 2Austin cites Varro to maintain his Roman religion, we may better apply to them: multa vera, quce vulgus scire
non est utile; pleraque falsa, quce tamen uliter existimare populum expedit; some
things are true, some false, which for their own ends they will not have the gullish
94Lib. 4.  95 Exerc. 228.  S.. Sands.  I. Ed. Sands  in his Relati. tio   Seneca.  1 Vice
consult. de princ. inter provinc. Europ.  99 Lucian.  cotis, acutuin Reddere quie ferrum  valet, exors ipsa se"By themselves sustain the brunt of every battle." acandi.  I)e civ. Dei lib. 4. cap. 31.
3A2




606                          ReZigious.Melancholy.             [Part. 3. Sect. 4.
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. 3 One while by bulls,
pardons, indulgencies, 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, Dominus dominantium, a demigod, as his canonists make him
(Felinus and the rest), above God himself. And for his wealth and 4 temporalties,
is not inferior to many kings: 5his cardinals, princes' companions; and in every
kingdom almost, abbots, priors, monks, fiiars, &c., and his clergy, have engrossed a
6 third part, half, in some places all, into their hands. Three princes, electors in Germany, bishops; besides Magdeburg, Spire, Saltsburg, Breme, Bamberg, &c. In France,
as Bodine lib. de repub. gives us to understand, their revenues are 12,300,000 livres;
and of twelve parts of the revenues in France, the church possesseth seven. The
Jesuits, a new sect, begun in this age, have, as 7 Middendorpius and 8 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, 200,0001. 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 200,0001. in
revenues of the old rent belonging to them, besides images of gold, silver, plate, furniture, goods and ornaments, as'OWeever 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, and what sums have they scraped by their other tricks!
Loretto in Italy, Walsingham in England, in those days. Ubi omnia auro nitent,
" where everything shines with gold," saith Erasmus, St. Thomas's shrine, &c., may
witness. " Delphos so renowned of old in Greece for Apollo's oracle, Delos commune conciliabulum et emporium sold religione manitum; Dodona, whose fame and
wealth were sustained by religion, were not so rich, so famous. If they can get but
a relic of some saint, the Virgin Mary's picture, idols or the like, that city is for ever
made, it needs no other maintenance.   Now if any of these their impostures or
juggling tricks be controverted, or called in question: if a magnanimous or zealous
Luther, an heroical Luther, as 12 Dithmarus calls him, dare touch the monks' bellies,
all is in a combustion, all is in an uproar: Demetrius and his associates are ready to
pull him in pieces, to keep up their trades, 3'" Great is Diana of the Ephesians:"
with a mighty shout of two hours long they will roar and not be pacified.
Now for their authority, what by auricular confession, satisfaction, penance, Peter's
keys, thunderings, excommunications, &c., roaring bulls, this high priest of Rome,
shaking his Gorgon's head, hath so terrified the soul of many a silly man, insulted
over majesty itself, and swaggered generally over all Europe for many ages, and still
doth to some, holding them as yet in slavish subjection, as never tyrannising Spaniards did by their poor negroes, or Turks by their galley-slaves.  14 The bishop
of Rome (saith Stapleton, a parasite of his, de mag. Eccles. lib. 2. cap. 1.) hath done
that without arms, which those Roman emperors could never achieve with forty
legions of soldiers," deposed kings, and crowned them again with his foot, made
friends, and corrected at his pleasure, &c. 15'Tis a wonder," saith Machiavel, Florentince his. lib. 1. " what slavery King Henry II. endured for the death of Thomas a
Beckett, what things he was enjoined by the Pope, and how he submitted himself to
do that which in our times a private man would not endure," and all through super3 Seeking their own, saith Paul, not Christ's.  4 He ral monuments.  n Pausanias in Laconicis lib. 3.
hath the Duchy of Spoleto in Italy, the Marquisate of Idem de Achaicas lib. 7. cujus summr opes, et valde inAncona, beside Rome, and the territories adjacent, Bo- clyta fama. 12 Exercit. Eth. Colleg. 3. disp. 3. 13 Act.
logna, Ferrara, &c. Avignon in France, &c.  s Estote xix. 28.  14 Pontifex Romanus prorsus inermis regifratres mei, et principes hujus mundi.  6 The Laity bus terrze jura dat, ad regna evehit ad pacem cogit, et
suspect their greatness, witness those statutes of mort- peccantes castigat, &c. quod imperatores Romani 40.
main.    X Lib. 8. de Academ.  8 Praefat. lib. de legionibus armati non effecerunt.  15 Mirum quanta
paradox. Jesuit-Rom. provincia habet Col. 36. Neapol. passus sit H. 2. quomodo se submisit, ea se facturum
23. Veneta 13. Lucit. 15. India. orient. 17. Brasil.20, &c. pollicitus, quorum hodie ne privatus quidemn partein
s In his Chronic. vit. Hen. 8.  1o 15. cap. of his fune-  faceret.




Mem. 1. Subs. 2.]       Causes of Religious Melancholy.                   607
stition. 16 Henry IV. disposed of his empire, stood barefooted with his wife at the gates
of Canossus.,7 Frederic the Emperor was trodden on by Alexander III., another held
Adrian's stirrup, King John kissed the knees of Pandulphos the Pope's legate, &c.
What made so many thousand Christians travel from France, Britain, &c., into the Holy
Land, spend such huge sums of money, go a pilgrimage so familiarly to Jerusalem, to
creep and crouch, but slavish superstition? What makes them so freely venture their
lives, to leave their native countries, to go seek martyrdom in the Indies, but superstition? to be assassins, to meet death, murder kings, but a false persuasion of merit, of
canonical or blind obedience which they instil into them, and animate them by strange
illusions, hope of being martyrs and saints: such pretty feats can the devil work by
priests, and so well for their own advantage can they play their parts. And if it were
not yet enough, by priests and politicians to delude mankind, and crucify the souls
of men, he hath more actors in his tragedy, more irons in the fire, another scene of
heretics, factious, ambitious wits, insolent spirits, schismatics, impostors, false prophets, blind guides, that out of pride, singularity, vain-glory, blind zeal, cause much
more madness yet, set all in an uproar by their new doctrines, paradoxes, figments,
crotchets, make new divisions, subdivisions, new sects, oppose one superstition to
another, one kingdom to another, commit prince and subjects, brother against brother,
father against son, to the ruin and destruction of a commonwealth, to the disturbance of peace, and to make a general confusion of all estates. How did those Arrians
rage of old? how many did they circumvent? Those Pelagians, Manichees, &c.,
their names alone would make a just volume. How many silly souls have impostors still deluded, drawn away, and quite alienated from Christ! Lucian's Alexander
Simon Magus, whose statue was to be seen and adored in Rome, saith Justin Martyr,
Simoni deo sancto, ic., after his decease. 18 Apollonius Tianeus, Cynops, Eumo,
who by counterfeiting some new ceremonies and juggling tricks of that Dea Syria,
by spitting fire, and the like, got an army together of 40,000 men, and did much
harm: with Eudo de stellis, of whom Nubrigensis speaks, lib. 1. cap. 19. that in
King Stephen's days imitated most of Christ's miracles, fed I know not how many
people in the wilderness, and built castles in the air, &c., to the seducing of multitudes of poor souls. In Franconia, 1476, a base illiterate fellow took upon him to
be a prophet, and preach, John Beheim by name, a neatherd at Nicholhausen, he
seduced 30,000 persons, and was taken by the commonalty to be a most holy man,
come from heaven. 19 6 Tradesmen left their shops, women their distaffs, servants ran
from their masters, children from their parents, scholars left their tutors, all to hear
him, some for novelty, some for zeal. He was burnt at last by the Bishop of Wartzburg, and so he and his heresy vanished together."'  How many such impostors,
false prophets, have lived in every king's reign? what chronicles will not afford such
examples? that as so many ignesfatui, have led men out of the way, terrified some,
deluded others, that are apt to be carried about by the blast of every wind, a rude
inconstant multitude, a silly company of poor souls, that follow all, and are cluttered
together like so many pebbles in a tide. What prodigious follies, madness, vexations, persecutions, absurdities, impossibilities, these impostors, heretics, &c., have
thrust upon the world, what strange effects shall be shown in the symptoms.
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 doctrines, superstitious fopperies, are from themselves, innate fear, ignorance, simplicity, hope and
fear, those two battering cannons and principal engines, with their objects, reward
and punishment, purgatory, Limbus Patrum, fyc. which now more than ever tyrannise; 20' for what province is free from atheism, superstition, idolatry, schism,
heresy, impiety, their factors and followers? thence they proceed, and from that
same decayed image of God, which is yet remaining in us.
21,, Os homini sublime dedit, ccelumque tueri
Jussit." 
16 Sigonius 9. hist. Ital  17 Curio lib. 4. Fox adeunt, &c. Coinbustus demum ab Herbipolensi EpisMartyrol.  18 Hierocles contends Apollonius to have copo; haeresis evanuit.  20 Nulla non provincia
been as great a prophet as Christ, whom Eusebius con- heresibus, Atheismis, &c. plena. Nullus orbis angulus
futes.  19 Munstar Cosmog. 1. 3. c. 37.  Artifices ex  ab hisce belluis immunis.  21 Lib. 1. de nat. Deorum.
officinis, arator e stiva, fcemint eP col6, &c. quasi nu- " He gave to man an upward gaze, commanding him to
m ne quodam rapti, nesciis parentibus et domrinis recta fix his eyes on heaven."




608                           Religious Melancholy.'[Part. 3. Sec. 4.
Our own conscience doth dictate so much unto us, we know there is a God and
nature doth inform us; JAulla gens tam barbara (saith Tully) cui non insideat hcec
persuasio Deum esse; sed nec Scytha, nec Grcecus, nec Persa, nec Hyperboreus dissentiet (as Maximus Tyrius the Platonist ser. 1. farther adds) nec continentis nec insularum habitator, let him dwell where he will, in what coast soever, there is no nation so
Barbarous that is not persuaded there is a God. It is a wonder to read of that infinite
superstition amongst the Indians in this kind, of their tenets in America,pro suo
quisque libitu varias res venerabantur superstitiose, plantas, animalia, montes, yc.
omne quod amabant aut horrebant (some few places 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;" Prcesentemque refert
qucelibet herba deum.  JNolentes sciuntfatentur inviti, as the said Tyrius proceeds,
will or nill, they must acknowledge it.  The philosophers, Socrates, Plato, Plotinus,
Pythagoras, Trismegistus, Seneca, Epictetus, those Magi, Druids, &c. went as far
as they could by the light of nature;'2multa prceclara, de naturd Dei scripta reliquerunt, " writ many things well of the nature of God, but they had but a confused
light, a glimpse,"
23 " Quale per incertam lunam sub luce maligna
Est iter in sylvis,"" as he that walks by moonshine in a wood," they groped in the dark; they had a
gross knowledge, as he in Euripides, 0 Deus quicquid es, sive colum, sive terra,
sive aliud quid, and that of Aristotle, Ens entium miserere mei. And so of the immortality of the soul, and future happiness.  Immortalitatem  animce (saith Hierom)
Pythagoras somniavit, Democritus non credidit in consolationem damnationis suCz
Socrates in carcere disputavit; Indus, Persa, Cothus, <yc. Philosophantur. So some
said this, some that, as they conceived themselves, which the devil perceiving, led
them farther out (as 24 Lemnius observes) 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 simplicity, fear and ignorance. For the common people are as a flock of
sheep, a rude, 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,25 2  on qua eundum, sed qud 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 those idolaters, Maxentius and Licinius, then
for Constantine a christian.  26Qui Christum negant male pereant, acclamatum est
Decies, for two hours' space; qui Christum non colunt, Jiugusti iniimici 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 27 Cardan discourseth, when as they are tossed with fear
and superstition, and with other men's folly and dishonesty."  So that I may say
their ignorance is a cause of their superstition, a symptom, and madness itself:
Suppicii causa est, sappliciumque 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 parties first affected, are silly, rude, ignorant people, old
folks, that are naturally prone to superstition, weak women, or some poor, rude,
illiterate persons, that are apt to be wrought upon, and gulled in this kind, prone
without either examination or due consideration (for they take up religion a trust, as
at mercers' they do their wares) to believe anything.  And the best means they have
to broach first, or to maintain it when they have done, is to keep them   still in
ignorance: for " ignorance is the mother of devotion,' as all the world knows, and
22 Zanchius.  23 Virg. 6. AEn.  24 Superstitio ex 324. vit. Constantin.  27 De rerum varietate, I. 3.
ignorantia divinitatis einersit, ex vitiosa emulatione c. 38. Parum vero distat sapientia viroruin a puerili,
et d emonis illecebris, inconstans, timens, fluctuans, et rnulto minus senumn ct mulierum, cumi metu et supersti.
cui se addicat nesciens, quern imploret, cui se commi t-  tione et aliena stultitia et iiprobitate siniplices agitat, a danrone facile decepta.  Leninius, lib. 3. c. 8.  tantur.
25 Seneca.  26 Vide Baronium 3 Annalium ad annum




Mem. 1. Subs. 2.]        Causes of Religious Melancholy.                       009
these times can amply witness. This hath been the devil's practice, and his infernal ministers in all ages; not as our Saviour by a few silly fishermen, to confound the wisdom of the world, to save publicans and sinners, but to make advantage
of their ignorance, to convert them and their associates; and that they may better
effect what they intend, they begin, as I say, with poor, 28stupid, illiterate persons. So Mahomet did when he published his Alcoran, which is a piece of work
(saith 29Bredenbachius) "full of nonsense, barbarism, confusion, without rhyme, reason, or any good composition, first published to a company of rude rustics, hogrubbers, that had no discretion, judgment, art, or understanding, and is so still maintained.?) For it is a part of their policy to let no man comment, dare to dispute or
call in question to this day any part of it, be it never so absurd, incredible, ridiculous, fabulous as it is, must be believed implicite, upon pain of death no man must
dare to contradict it, " God and the emperor, &c.":  What else do our papists, but
by keeping the people in ignorance vent and broach all their new ceremonies and
traditions, when they conceal the scripture, read it in Latin, and to some few alone,
feeding the slavish people in the meantime with tales out of legends, and such like
fabulous narrations? Whom do they begin with but collapsed ladies, some few tradesmen, superstitious old folks, illiterate persons, weak women, discontent, rude, silly
companions, or sooner circumvent? So do all our schismatics and heretics. Marcus
and Valentinian heretics, in 30 renaeus, seduced first I know not how many women,
and made them believe they were prophets. 31Friar Cornelius of Dort seduced a
company of silly women. What are all our anabaptist, brownists, barrowists, familists, but a company of rude, illiterate, capricious, base fellows? What are most of
our papists, but stupid, ignorant and blind bayards? how should they otherwise be,
when as they are brought up and kept still in darkness? 32 " If their pastors (saith
Lavater) have done their duties, and instructed their flocks as they ought, in the
principles of christian religion, or had not forbidden them the reading of scriptures,
they had not been as they are."  But being so misled all their lives in superstition,
and carried hood-winked like hawks, how can they prove otherwise than blind idiots,
and superstitious asses? what else shall we expect at their hands? Neither is it sufficient to keep them blind, and in cimmerian darkness, but withal, as a schoolmaster
doth by his boys, to make them follow their books, sometimes by good hope, promises and encouragements, but most of all by fear, strict discipline, severity, threats
and punishment, do they collogue and soothe up their silly auditors, and so bring
them into a fools' paradise. Rex eris aiunt, si rectefacies, do well, thou shalt be
crowned; but for the most part by threats, terrors, and affrights, they tyrannise and
terrify their distressed souls: knowing that fear alone is the sole and only means to
keep men in obedience, according to that hemistichium of Petronius, primus in orbe
deosfecit timor, the fear of some divine and supreme powers, keeps men in obedience, makes the people do their duties: they play upon their consciences; 33 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, &c.
They do so insult over and restrain them, never hoby so dared a larke, that they
will not 34 offend the least tradition, tread, or scarce look awry: Deus bone (5 Lavater
exclaims) quot hoc commenturn de purgatorio misere afixit! good God, how many
men have been miserably afflicted by this fiction of purgatory!
To these advantages of hope and fear, ignorance and simplicity, he hath several
engines, traps, devices, to batter and enthral, omitting no opportunities, according to
men's several inclinations, abilities, to circumvent and humour them, to maintain his
superstitions, sometimes to stupefy, besot them: sometimes again by oppositions,
28 In all superstition wise men follow fools. Bacon's fecissent officium, et plebem fidei commissam recte inEssays.   29 Peregrin. Hieros. ca. 5. totem scripturn stituissent de doctrinaE christianua capitib. nec sacris
confusum sine ordine vel colore, absque sensu et ra- scripturis interdixissent, de multis proculdubio recte
tione ad rusticissimos, idem dedit, rudissimos, et pror- sensissent.  33 Curtius li. 4.  34 See more in
sus agrestes, qui nullius erant discretionis, ut dijudi- Kemnisius' Examen Concil. Trident, de Purgatorio.
care possent.  30 Lib. 1. cap. 9. Valent. hiares. 9.  ss Part 1. c. 16, part 3. cap. 18. et 14.
s Meteranus li. 8. hist. Belg.  32Si doctores suum
77




610                        Religious Melancholy.             [Part. 3. Sec. 4.
factions, to set all at odds and in an uproar; sometimes he infects one man, and
makes him a principal agent; sometimes whole cities, countries. If of meaner sort,
by stupidity, canonical obedience, blind zeal, &c. If of better note, by pride, ambition, popularity, vain-glory. If of the clergy and more eminent, of better parts than
the rest, more learned, eloquent, he puffs them up with a vain conceit of their own
worth, scientia inlati, they begin to swell, and scorn all the world in respect of
themselves, and thereupon turn heretics, schismatics, broach new doctrines, frame
new crotchets and the like; or else out of too much learning become mad, or out
of curiosity they will search into God's secrets, and eat of the forbidden fruit; or
out of presumption of their holiness and good gifts, inspirations, become prophets,
enthusiasts, and what not? Or else if they be displeased, discontent, and have not
(as they suppose) preferment to their worth, have some disgrace, repulse, neglected,
or not esteemed as they fondly value themselves, or out of emulation, they begin
presently to rage and rave, calum terree miscent, they become so impatient in an instant, that a whole kingdom cannot contain them, they will set all in a combustion,
all at variance, to be revenged of their adversaries. 6 Donatus, when he saw Cecilianus preferred before him in the bishopric of Carthage, turned heretic, and so did
Arian, because Alexander was advanced: we have examples at home, and too many
experiments of such persons. If they be laymen of better note, the same engines of
pride, ambition, emulation and jealousy, take place, they will be gods themselves:
37 Alexander in India, after his victories, became so insolent, he would be adored for
a god: and those Roman emperors came to that height of madness, they must have
temples built to them, sacrifices to their deities, Divus Augustus, D. Claudius, D. Adrianus: 38Heliogabalus, "put out that vestal fire at Rome, expelled the virgins, and
banished all other religions all over the world, and would be the sole God himself."
Our Turks, China kings, great Chams, and Mogors do little less, assuming divine
and bombast titles to themselves; the meaner sort are too credulous, and led with
blind zeal, blind obedience, to prosecute and maintain whatsoever their sottish leaders shall propose, what they in pride and singularity, revenge, vain-glory, ambition,
spleen, for gain, shall rashly maintain and broach, their disciples make a matter of
conscience, of hell and damnation, if they do it not, and will rather forsake wives,
children, house and home, lands, goods, fortunes, life itself, than omit or abjure the
least tittle of it, and to advance the common cause, undergo any miseries, turn traitors,
assassins, pseudo-martyrs, with full assurance and hope of reward in that other world,
that they shall certainly merit by it, win heaven, be canonised for saints.
Now when they are truly possessed with blind zeal, and misled with superstition,
he hath many other baits to inveigle and infatuate them farther yet, to make them
quite mortified and mad, and that under colour of perfection, to merit by penance,
going wolward, whipping, alms, fastings, &c. An. 1320. there was a sect of 39whippers
in Germany, that, to the astonishment of the beholders, lashed, and cruelly tortured
themselves. I could give many other instances of each particular. But these works
so done are meritorious, ex opere operato, ex condigno, for themselves and others,
to make them macerate and consume their bodies, specie virtutis et umbri, those
evangelical counsels are propounded, as our pseudo-catholics call them, canonical
obedience, wilful poverty, 40vows of chastity, monkery, and a solitary life, which
extend almost to all religions and superstitions, to Turks, Chinese, Gentiles, Abyssinians, Greeks, Latins, and all countries. Amongst the rest, fasting, contemplation, solitariness, are as it were certain rams by which the devil doth batter and
work upon the strongest constitutions. JNonnulli (saith Peter Forestus) ob longas
inedias, studia et meditationes ccelestes, de rebus sacris et religione semper agitant,
by fasting overmuch, and divine meditations, are overcome. Not that fasting is a
thing of itself to be discommended, for it is an excellent means to keep the body in
subjection, a preparative to devotion, the physic of the soul, by which chaste thoughts
are engendered, true zeal, a divine spirit, whence wholesome counsels do proceed,
concupiscence is restrained, vicious and predominant lusts and humours are expelled.
The fathers are very much in commendation of it, and, as Calvin notes, " sometimes
36 Austin.  3 Curtius, lib. 8.  38 Lampridius unum hoc studens ut solos deus coleretur. 39 Flaeella
vitei ejus. Virgines vestales, et sacrum  ignem  Rome  torum  secta. Munster. lib. 3. Cosmog. cap. I9.  40Vo.
extinxit, et oinnes ubique per orbem terrae religiones, turn ccolibatus, monachatus.




Mem. 1. Subs. 2.]          Causes of Religious Melancholy.                        611
immoderate. 41 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 42 apostles made use of it; but when by this means they will supererogate, and as 43 Erasmus well taxeth, Ccslum non sufficere putant suis meritis, Heaven
is too small a reward for it; they make choice of times and meats, buy and sell their
merits, attribute more to them than to the ten Commandments, and count it a greater sin
to eat meat in Lent, than to kill a man, and as one sayeth, Plus respiciunt assum
piscem^, quam Christumr crucifixum, plus salmonem quam Solomonem, quibus in ore
Christus, Epicurus in corde " pay more respect td a broiled fish than to Christ crucified, more regard to salmon than to Solomon, have Christ on their lips, but Epicurus in their hearts,7 when some counterfeit, and some attribute more to such works
of theirs than to Christ's death and passion; the devil sets in a foot, strangely deludes them, and by that means makes them to overthrow the temperature of their
bodies, and hazard their souls. Never any strange illusions of devils amongst hermits, anchorites, never any visions, phantasms, apparitions, enthusiasms, prophets,
any revelations, but immoderate fasting, bad diet, sickness, melancholy, solitariness,
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 44'tis a miraculous thing to relate (as Cardan writes) what strange accidents proceed from fasting; dreams, superstition, 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 hobgoblins, devils, rivel up their bodies, et dum hostem insequimur, saith
Gregory, civemr quem   diligimus, trucidamus, they become bare skeletons, skin and
bones; Carnibus abstinentes proprias carnes devorant, ut nil prceter cutem     et ossa
sit reliquum. Hilarion, as 45 Hierome reports in his life, and Athanasius of Antonius,
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 idleheaded, heard every
night infants cry, oxen low, wolves howl, lions roar (as he thought), clattering of
chains, strange voices, and the like illusions of devils."  Such symptoms are common to those that fast long, are solitary, given to contemplation, overmuch solitariness and meditation.   Not that these things (as I said of fasting) are to be discommended of themselves, but very behoveful in some cases and good: sobriety and
contemplation join our souls to God, as that heathen 46Porphyrie can tell us.
47 C Ecstacy is a taste of future happiness, by which we are united unto God, a divine
melancholy, a spiritual wing Bonaventure terms it, to lift us up to heaven; but as
it is abused, a mere dotage, madness, a cause and symptom of religious melancholy.
4S If you shall at any time see (saith Guianerius) a religious person over-superstitious, too solitary, or much given to fasting, that man will certainly be melancholy,
thou mayest boldly say it, he will be so." P. Forestus hath almost the same words,
and 4 Cardan subtil. lib. 18. et cap. 40. lib. 8. de rerum varietate, " solitariness, fasting, and that melancholy humour, are the causes of all hermits' illusions."   Lavater,
de spect. cap. 19. part. 1. and part. 1. cap. 10. puts solitariness a main cause of such
spectrums and apparitions; none, saith he, so melancholy as monks and hermits, the
devil's hath melancholy; 50" none so subject to visions and dotage in this kind, as
such as live solitary lives, they hear and act strange things in their dotage." 61 Poly41 Mater sanitatis, clavis coelorum, ala anime qure nihil est aliud quam gustus futurne beatitudinis. Eras.
leves pennas producat, ut in sublime ferat; currus mus epist. ad Dorpium in qua toti absorbemurin Deumn.
spiritus sancti, vexillum fidei, porta paradisi, vita an- 48 Si religiosum nimis jejunia videris observantem, augeloruin, &c.  42 Castigo corpus meum.  43 Mor. daciter melancholicum pronunciabis. Tract. 5. cap. 5.
necor.   44 Lib. 8. cap. 10. de rerum varietate: admi- 49 Solitudo ipsa, mens aegra laboribus anxiis et jejuniis,
ratione digna sunt que per jejunium hoc. modo contin- turn temperatura cibis mutata agrestibus, et humor
gunt: somnia, superstitio, contemptus tormentorutn, melancholicus Heremitis illusionum causa sunt. 50So.
mortis desiderium obstinata opinio, insania: jejunium litudo est causa apparitionum; nulli visionibus et hine
naturaliter preparat ad hTec omnia.  45 Epist. i.3. Ita delirio magis obnoxii sunt quAm qui collegis et eremo
attenuatus fuit jejunio et vigiliis, in tantum exeso cor- vivunt monachi: tales plerumque melancholici ob vic.
pore ut ossibus vix hierebat, unde nocte infantum vagi- turn, solitudinem.  51 Monachi sese putant prophetare
tus, balatus pecorum, mugitus bourn, voces et ludibria ex Dee, et qui solitariam agunt vitam, quum sit in.
daemonum, &c.  46Lib. de abstinentia. Sobrietas et stinctu daemonum; et sic falluntur fatidicte; a male
continentia mentem deo conjungunt.  47Extasis genio habent, qua putant a Deo, et sic enthusiastc.




612                           Religious klelancholy.               [Part. 3. See. 4
dore Virgil, lib. 2. prodigiis, " holds that those prophecies and monks' revelations,
nuns, dreams, which they suppose come from God, to proceed wholly ab instinctu
dcemonum, by the devil's means; and so those enthusiasts, anabaptists, pseudoprophets from the same cause.   52 Fracastorius, lib. 2. de intellect. will have all your
pythonesses, sybils, and pseudo-prophets to be mere melancholy, so doth Wierus
prove, lib. 1. cap. 8. et 1. 3. cap. 7. and Arculanus in 9 Rhasis, that melancholy is a
-sole cause, and the devil together, with fasting and solitariness, of such sybilline
prophecies, if there were ever such, which with 53 Casaubon and others I justly except at; for it is not likely that the Spirit of God should ever reveal such manifest
revelations and predictions of Christ, to those Pythonissae witches, Apollo's priests,
the devil's ministers, (they were no better) and conceal them from his own prophets;
for these sybils set down all particular circumstances of Christ's coming, and many
other future accidents far more perspicuous and plain than ever any prophet did.
But, howsoever, there be no Phaebades or sybils, I am assured there be other enthusiasts, prophets, dii Fatidici, Magi, (of which read Jo. Boissardus, who hath laboriously collected them  into a great 54volume of late, with elegant pictures, and
epitomised their lives) &c., ever have been in all ages, and still proceeding from those
causes, 55qui visiones suas enarrant, somniant futura, prophetisant, et ejusmodi deliriis
agitati, Spiritum Sanctum sibi communicari putant. That which is written of Saint
Francis' five wounds, and other such monastical effects, of him and others, may
justly be referred to this our melancholy; and that which Matthew Paris relates of
the t5 monk of Evesham, who saw heaven and hell in a vision; of 7 Sir Owen, that
went down into Saint Patrick's purgatory in King Stephen's days, and saw as much;
Walsingham of him that showed as much by Saint Julian. Beda, lib. 5. cap. 13.14.
15. et 20. reports of King Sebba, lib. 4. cap. 11. eccles. hist. that saw strange 58 visions;
and Stumphius Helvet Comic, a cobbler of Basle, that beheld rare apparitions at
Augsburg, 9 in Germany.    Alexander ab Alexandro, gen. dier. lib. 6. cap. 21. of an
enthusiastical prisoner, (all out as probable as that of Eris Armenius, in Plato's tenth
dialogue de Repub. that revived again ten days after he was killed in a battle, and
told strange wonders, like those tales Ulysses related to Alcinous in Homer, or
Lucian's vera historia itself) was still after much solitariness, fasting, or long sickness, when their brains were addled, and their bellies as empty of meat as their heads
of wit. Florilegus hath many such examplesfol. 191. one of Saint Gultlake of
Crowald that fought with devils, but still after long fasting, overmuch solitariness,
60 the devil persuaded him therefore to fast, as Moses and Elias did, the better to delude him. 61 In the same author is recorded Carolus Magnus vision.Rn. 185. or
ecstacies, wherein he saw heaven and hell after much fasting and meditation. So did
the devil of old with Apollo's priests. Amphiaraus and his fellows, those Egyptians,
still enjoin long fasting before he would give any oracles, triduum d cibo et vino abstinerent, 62before 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 63 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, 64 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.
52Sibylle, Pythii, et prophete qui divinare solent, mus, John Major de vitiis patrum, &c.  60 Fol. 199.
omnes fanatici sunt melancholici.  53 Exercit. c. 1. post abstinentiam curas miras illusiones daemonuem au.
64 De divinatione et magicis praestigiis.  55 Idem. divit.  61 Fol. 155. post seriam meditationcm in
56 Post. 15 dierum preces et jejunia, inirabiles videbat vigila dici dominice visionem habuit de purgatorio.
visiones.  57 Fol. 84. vita Stephani, et fol. 177. post 62 Ubi rmultos dies manent jejuni consilio sacerdotum
trium mensium inediamn et languorem per 9 dies nihil auxilia invocantes.  63 In Necromant. Et cibus qui.
comedens ant hibens.  58 After contemplation in an dem glandes erant, potus aqua, lectus sub divo, &c.
ecstacy; so Hierom was whipped for reading Tully; 64 John Everardus Britanno. Romanus lib. edit. 1611
see millions of examples in our annals.  50 Bede, describes all the manner of it.
Gregory, Jacobus de Voragine, Lippomannus, Hierony



Mem. 1. Subs. 3.]     Symptoms of Religious   lelancholy.                 613
And then after some ten days, as they find him animated and resolved, they make
use of him. The devil hath many such factors, many such engines, which what
effect they produce, you shall hear in the following symptoms.
SUBSECT. III.-Symptoms general, love to their own sect, hate of all other religions,
obstinacy, peevishness, ready to undergo any danger or cross for it; Martyrs,
blind zeal,, blind obedience,fastings, vows, belief of incredibilities, impossibilities:
Particular of Gentiles, Jdahometans, Jews, Christians; and in them, heretics old
and new, schismatics, schoolmen, prophets, enthusiasts, Lyc.
FLEAT Heraclitus, an rideat Democritus? in attempting to speak of these symptoms, shall I laugh with Democritus, or weep with Heraclitus? they are so ridiculous
and absurd on the one side, so lamentable and tragical on the other: a mixed scene
offers itself, so full of errors and a promiscuous variety of objects, that I know not
in what strain to represent it. When I think of the Turkish 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 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 Mleschites, I must needs 65 laugh at their
folly, risum teneatis amici? but when I see them make matters of conscience of
such toys and trifles, to adore the devil, to endanger their souls, to offer their children to their idols, &c. I must needs condole their misery. When I see two superstitious orders contend pro aris etfocis, with such have and hold, de land caprind,
some write such great volumes to no purpose, take so much pains to so small effect,
their satires, invectives, apologies, dull and gross fictions; when I see grave learned
men rail and scold like butter-women, methinks'tis pretty sport, and fit 66for Calphurnius and Democritus to laugh at. But when I see so much blood spilt, so many
murders and massacres, so many cruel battles fought, &c.'tis a fitter subject for
Heraclitus to lament. 67 As Merlin when he sat by the lake side with Vortigern, and
had seen the white and red dragon fight, before he began to interpret or to speak, in
Jletum prorupit, fell a weeping, and then proceeded to declare to the king what it
meant. I should first pity and bewail this misery of human kind with some passionate preface, wishing mine eyes a fountain of tears, as Jeremiah did, and then to
my task. For it is that great torture, that infernal plague of mortal men, omnium
pestiumpestilentissima superstitio, and able of itself alone to stand in opposition to
all other plagues, miseries and calamities whatsoever; far more cruel, more pestiferous, more grievous, more general, more violent, of a greater extent. Other fears
and sorrows, grievances of body and mind, are troublesome for the time; but this is
for ever, eternal damnation, hell itself, a plague, a fire: an inundation hurts one province alone, and the loss may be recovered; but this superstition involves all the
world almost, and can never be remedied. Sickness and sorrows come and go, but
a superstitious soul hath no rest; isuperstitione imbutus animus nunquam quietus esse
potest, no peace, no quietness. True religion and superstition are quite opposite,
longe diversa carniJicina et pietas, as Lactantius describes, the one erects, the other
dejects; illorum pietas, mera impietus; the one is an easy yoke, the other an intolerable burden, an absolute tyranny; the one a sure anchor, a haven; the other a
tempestuous ocean; the one makes, the other mars; the one is wisdom, the other
is folly, madness, indiscretion; the one unfeigned, the other a counterfeit; the one
a diligent observer, the other other an ape; one leads to heaven, the other to hell.
But these differences will more evidently appear by their particular symptoms. What
religion is, and of what parts it doth consist, every catechism will tell you, what
symptoms it hath, and what effects it produceth: but for their superstitions, no
tongue can tell them, no pen express, they are so many, so diverse, so uncertain, so
e5 Varius mappa componere risum vix poterat.  66 Pleno ridet Calphurnius ore. Hor.  67 Alanus
de Insulis.  68 Cicero 1. de finibus.
3B




614                           Religious Melancholy.               [Part. 3. Sect. 4.
inconstant, and so different from  themselves.  Tot mundi superstitiones quot coelo
stella, one saith, there be as many superstitions in the world, as there be stars in
heaven, or devils themselves that are the first founders of them: with such ridiculous, absurd symptoms and signs, so many several rites, ceremonies, torments and
vexations accompanying, as may well express and beseem the devil to be the author
and maintainer of them.   I will only point at some of them, ex ungue Zeonem guess
at the rest, and those of the chief kinds of superstition, which beside us Christians
now domineer and crucify the world, Gentiles, Mahometans, Jews, &c.
Of these symptoms some be general, some particular to each private sect: general
to all, are, an extraordinary love and affection they bear and show to such as are of
their own sect, and more than Vatinian hate to such as are opposite in religion, as
they call it, or disagree from them in their superstitious rites, blind zeal, (which is as
much a symptom as a cause,) vain fears, blind obedience, needless works, incredibilities, impossibilities, monstrous rites and ceremonies, wilfulness, blindness, obstinacy,
&c. For the first, which is love and hate, as 69Montanus saitli, nullafirmior amicitia
qudm qua contrahitur iinc; nulla discordia major, quam quae a religione fit; no greater
concord, no greater discord than that which proceeds from religion. It is incredible
to relate, did not our daily experience evince it, what factions, quam teterrimae
factiones, (as " Rich. Dinoth writes) have been of late for matters of religion in
France, and what hurlyburlies all over Europe for these many years. JVihil est quod
tam impotentur rapiat homines, quam suscepta de salute opinio; siquidem pro ea omnes
gentes corpora et animas devovere solent, et arctissimo necessitudinis vinculo se invicem
colligare. We are all brethren in Christ, servants of one Lord, members of one
body, and therefore are or should be at least dearly beloved, inseparably allied in the
greatest bond of love and familiarity, united partakers not only of the same cross,
but coadjutors, comforters, helpers, at all times, upon all occasions: as they did in
the primitive church,.Jcts the 5. 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 persecutions, many since. Examples on the other side of discord none like, as our Saviour saith, he came therefore into the world to set father
against son, &c. In imitation of whom   the devil belike (7"nam superstitio irrepsit
verc religionis imitatrix, superstition is still religion's ape, as in all other things, so
in this) doth so combine and glue together his superstitious followers in love and
affection, that they will live and die together: and what an innate hatred hath he still,inspired to any other superstition opposite? How those old Romans were affected,
those ten persecutions may be a witness, and that cruel executioner in Eusebius, aut
lita aut morere, sacrifice or die.  No greater hate, more continuate, bitter faction,
wars, persecution in all ages, than for matters of religion, no such feral opposition,
father against son, mother against daughter, husband against wife, city against city,
kingdom against kingdom: as of old at Tentira and Combos:,a1' Immortale odium, et nunquam sanabile vulnus,  "Immortal hate it breeds, a wound past cure,
Inde furor vulgo, quod numina vicinorum   And fury to the commons still to endure:
Odit uterque locus, quum solos credit habendos  Because one city t' other's gods as vain
Esse deos quos ipse colat."               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 Mlussulman 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 3 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 possible, though they endure a thousand hells for it." Such is
their malice towards us. Now for Papists, what in a common cause for the advance69 In Micah comment. 70 Gall. hist. lib. 1. 71 Lac- crucifixlri essent, ipsunique Deum si id fieri posset, una
tantius.  72Juv. Sat. 15.  73Cormment in Micah. cuin angelis et creaturis omnibus, nec absterretur ab
Ferre non possunt ut illorum Messias communis serva- hoc facto et si ille inferna subeunda forent.
tor sit, nostrum gaudium, &c. Messias vel decem decies




Mem. 1. Subs. 3.]      Symptoms of Religious Melancholy.                     615
ment 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. 74' Tantum religio potuit suadere malorum."
" Such wickedness did religion persuade."  Not there only, but all over Europe, we
read of bloody battles, racks and wheels, seditions, factions, oppositions.
75,"  obvia signis
Signa, pares aquilas, et pila ininantia pilis,"
Invectives and contentions.  They had rather shake hands with a Jew, Turk, or, as
the Spaniards do, suffer Moors to live amongst them, and Jews, than Protestants;
" my name (saith 7 Luther) is more odious to them than any thief or murderer." So
it is with all heretics and schismatics whatsoever: and none so passionate, violent
in their tenets, opinions, obstinate, wilful, refractory, peevish, factious, singular and
stiff in defence of them; they do not only persecute and hate, but pity all other
religions, account them damned, blind, as if they alone were the true church, they
are the true heirs, have the fee-simple of heaven by a peculiar donation,'tis entailed
on them and their posterities, their doctrine sound, per funem aureum de ccelo delapsa
doctrina, "let down from heaven by a golden rope," they alone are to be saved,
The Jews at this day are so incomprehensibly proud and churlish, saith 77 Luther,
that soli salvari, soli domini terrarum salutari volunt. And as 78Buxtorfius adds, "so
ignorant and self-willed withal, that amongst their most understanding rabbins you
shall find nought but gross dotage, horrible hardness of heart, and stupendous obstinacy, in all their actions, opinions, conversations: and yet so zealous with all, that
no man living can be more, and vindicate themselves for the elect people of GOD."'Tis so with all other superstitious sects, Mahometans, Gentiles in China, and Tartary: our ignorant Papists, Anabaptists, Separatists, and peculiar churches of Amsterdam, they alone, and none but they can be saved. 79 Zealous (as Paul saith, Rom.
x. 2.) without knowledge," they will endure any misery, any trouble, suffer and do
that which the sunbeams will not endure to see, Religionis acti Furiis, all extremities, losses and dangers, take any pains, fast, pray, vow chastity, wilful poverty, forsake all and follow their idols, die a thousand deaths as some Jews did to Pilate's
soldiers, in like case, exertos prcebentes jugulos, et manifeste prce seferentes, (as Josephus hath it) cariorem esse ritd sibi legis patrice observationem, rather than abjure,
or deny the least particle of that religion which their fathers profess, and they themselves have been brought up in, be it never so absurd, ridiculous, they will embrace
it, and without farther inquiry or examination of the truth, though it be prodigiously
false, they will believe it; they will take much more pains to go to hell, than we
shall do to heaven. Single out the most ignorant of them, convince his understanding,
show him his errors, grossness, and absurdites of his sect. JVon persuadebis etiamsi
persuaseris, he will not be persuaded.  As those pagans told the Jesuits in Japona,
80 they would do as their forefathers have done: and with Ratholde the Frisian Prince,
go to hell for company, if most of their friends went thither: they will not be moved,
no persuasion, no torture can stir them. So that papists cannot brag of their vows,
poverty, obedience, orders, merits, martyrdoms, fastings, alms, good works, pilgrimages: much and more than all this, I shall show you, is, and hath been done by these
superstitious Gentiles, Pagans, Idolaters and Jews: their blind zeal and idolatrous
superstition in all kinds is much at one; little or no difference, and it is hard to
say which is the greatest, which is the grossest. For if a man shall duly consider
those superstitious rites amongst the Ethnics in Japan, the Bannians in G-usart, the
Chinese idolaters, 8Americans of old, in Mexico especially, Mahometan priests, he
shall find the same government almost, the same orders and ceremonies, or so like,
that they may seem all apparently to be derived from some heathen spirit, and, the
Roman hierarchy no better than the rest. In a word, this is common to all superstition, there is nothing so mad and absurd, so ridiculous, impossible, incredible
74 Lucret.  75 Lucan.  76 Ad Galat. comment. ter ignorantiam et insipientiam grandem invenies, horNomen odiosius meum qnam ullus hoinicida aut fur. rendam indirationem, et obstiinationem, &c. 79 Great
o7 In comment. Micah. Adeo inr.onprehensibilis et as- is Diana of the Ephesians, Act. xv.  so Malunt cum
pera eorum superbia, &c.  78 Synagog. Judworumn, illis insanire, quami cUtI allis bene sentire. Ue Acosta,
ca. 1, Inter eorumi intelligentissimos Rabbinos nil pree  1 5.




616                           Religious MJelancholy.              [Part. 3. Sec. 4.
which they will not believe, observe, and diligently perform, as much as in them lies;
nothing so monstrous to conceive, or intolerable to put in practice, so cruel to suffer,
which they will not willingly undertake. So powerful a thing is superstition. S2 0
Egypt (as Trismegistus exclaims) thy religion is fables, and such as posterity will
not believe."  I know that in true religion itself, many mysteries are so apprehended
alone by faith, as that of the Trinity, which Turks especially deride, Christ's incarnation, resurrection of the body at the last day, quod ideo credendum (saith Tertullian) quod incredible, 4c. many miracles not to be controverted or disputed of.
Mirari non rimari sapientia vera est, saith s3Gerhardus; et in divinis (as a good
father informs us) qucedam credenda, qucedam admiranda, Lyc. some things are to be
believed, embraced, followed with all submission and obedience, some again admired,
Though Julian the apostate scoff at christians in this point, quod captivemus intellectum in obsequiumfdei, saying, that the Christian creed is like the pythagorean
Ipse dixit, we make our will and understanding too slavishly subject to our faith,
without farther examination of the truth; yet as Saint Gregory truly answers, our
creed is altioris prcestantice, and much more divine; and as Thomas will, pie consideranti semper suppetunt rationes, ostendentes credibilitatem in mysteriis supernaturalibus, we do absolutely believe it, and upon good reasons, for as Gregory well informeth us; Fides non habet meritum, ubi humana ratio qucerit experimentum; that
faith hath no merit, is not worth the name of faith, that will not apprehend without
a certain demonstration: we must and will believe God's word; and if we be mistaken or err in our general belief, as 84 Richardus de Sancto Victore vows he will say
to Christ himself at the day of judgment; "Lord, if we be deceived, thou alone
hast deceived us:" thus we plead. But for the rest I will not justify that pontificial
consubstantiation, that which S5Mahometans and Jews justly except at, as Campanella confesseth, Jtheismi triumphat. cap. 12.fol. 125, dificillimum dogma esse, nec
aliud subjectum magis hcereticorum blasphemiis, et stultis irrisionibus politicorum reperiri.  They hold it impossible, Deum in pane manducari; and besides they scoff
at it, vide gentem comedentem Deum suum, inquit quidam Maurus. "SHunc Deum
muscoa et vermes irrident, quum ipsum polluunt et devorant, subditus est igni, aquce,
et latrones furantur, pixidem auream humi prosternunt, et se tamen non defendit hic
Deus.   Qu fieri potest, ut sit integer in singulis hostice particulis, idem corpus numero, tam multis locis, ccelo, terra, 4-c. But he that shall read the S7 Turks' Alcoran,
the Jews' Talmud, and papists' golden legend, in the mean time will swear that such
gross fictions, fables, vain traditions, prodigious paradoxes and ceremonies, could
never proceed from any other spirit, than that of the devil himself, which is the
author of confusion and lies; and wonder withal how such wise men as have been
of the Jews, such learned understanding men as Averroes, Avicenna, or those heathen
philosophers, could ever be persuaded to believe, or to subscribe to the least part of
them: aut fraudem non detegere: but that as 88 Vanninus answers, ob publicce potestatis formidinen  allatrare philosophi non audebant, they durst not speak for fear of
the law. But I will descend to particulars: read their several symptoms and then guess.
Of such symptoms as properly belong to superstition, or that irreligious religion,
I may say as of the rest, some are ridiculous, some again feral to relate. Of those
ridiculous, there can be no better testimony than the multitude 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,
as Diodorus Siculus records, sun and moon under the name of Isis and Osiris, and
after, such men as were beneficial to them, or any creature that did them good.  In
the city of Bubasti they adored a cat, saith Herodotus. Ibis and storks, an ox (saith
Pliny) s9leeks and onions, Macrobius,
820 fEgypte, religionis tuae solae supersunt fabuhe exenteraits.  87 As true as Homer's Iliad, Ovid's
emque incredibiles posteris tuis.  83 Meditat. 19. de Metamorphoses, AFsop's Fables.  88 Dial. 52. de ora
ccena domin.    84 Lib. 1. de trin. cap. 2. si decepti culis.  s9 O sanctas gentes quibus hrec nascuntur in
sumus, &c.  95 Vide Samsatis Isphocanis objectiones horto Numinl! Juven. Sat. 15.
in monachum Milesium.   se Lege Hossman. Mus




Mem. 1. Subs. 3.]       Symptoms of Religious Melancholy.                        617
9o " Porrum et crape deos imponere nubibus ausi,
Hos tu Nile deos colis."Scoffing 9'Lucian in his vera Historia: which, as he confesseth himself, was not
persuasively written as a truth, but in comical fashion to glance at the monstrous
fictions and gross absurdities of writers and nations, to deride without doubt this
prodigious Egyptian idolatry, feigns this story of himself: that when he had seen
the Elysian fields, and was now coming away, Rhadamanthus gave him         a mallow
root, and bade him pray to that when he was in any peril or extremity; which he
did accordingly; for when he came to Hydamordia in the island of treacherous
women,' he made his prayers to his root, and was instantly delivered. The Syrians,
Chaldeans, had as many proper gods of their own invention; see the said Lucian
de ded Syria.    Morney cap. 22. de veritat. relig.   Guliel.  Stuckius 92Sacrorum
Sacrificiorumque Gentil. descript.   Peter Faber Semester, 1. 3. c. 1, 2, 3.  Selden
de diis Syris, Purchas' pilgrimage, 93 Rosinus of the Romans, and Lilius Giraldus of
the Greeks. The Romans borrowed from all, besides their own gods, which were
majorum and minorum gentium, as Varro holds, certain and uncertain; some celestial,
select, and great ones, others indigenous and Semi-dei, Lares, Lemures, Dioscuri)
Soteres, and Parastatwe, dii tutelares amongst the Greeks: gods of all sorts, for all
functions; some for the land, some for sea; some for heaven, some for hell; some
for passions, diseases, some for birth, some for weddings, husbandry, woods, waters,
gardens, orchards, &c. All actions and offices, Pax-Quies, Salus, Libertas, Folicitas,
Strenua, Stimula, Horta, Pan, Sylvanus, Priapus, Flora, Cloacina, Stercutius, Febris,
Pallor, Invidia, Protervia, Risus, Angerona, Volupia, Vacuna, Viriplaca, Veneranda,
Pales, Neptunia, Doris, kings, emperors, valiant men that had done any good offices
for them, they did likewise canonise and adore for gods, and it was usually done,
usitatum  apud antiquos, as 94Jac. Boissardus well observes, deficare homnines qui
benefciis mortales juvarent, and the devil was still ready to second their intents,
statim  se ingessit illorum  sepulchris, statuis, templis, aris, fc. he crept into their
temples, statues, tombs, altars, and was ready to give oracles, cure diseases, do miracles, &c. as by Jupiter, AEsculapius, Tiresias, Apollo, Mopsus, Amphiaraus, &c. dii
et Semi-dii.  For so they were Semi-dii, demi-gods, some medii inter Deos et homines, as Max. 5 Tyrius, the Platonist, ser. 26. et 27, maintains and justifies in many
words.   "When a good man dies, his body is buried, but his soul, ex homine dcemon
evadit, becomes forthwith a demi-god, nothing disparaged with malignity of air, or
yariety of forms, rejoiceth, exults and sees that perfect beauty with his eyes. Now
being deified, in commiseration he helps his poor friends here on earth, his kindred
and allies, informs, succours, &c. punisheth those that are bad and do amiss, as a
good genius to protect and govern mortal men appointed by the gods, so they will
have it, ordaining some for provinces, some for private men, some for one office,
some for another. Hector and Achilles assist soldiers to this day; iEsculapius all
sick men, the Dioscuri seafaring men, &c. and sometimes upon occasion they show
themselves. JThe Dioscuri, Hercules and Esculapius, he saw himself (or the devil
in his likeness) non somnians sed vigilans ipse vidi:" So far Tyrius. And not good
men only do they thus adore, but tyrants, monsters, devils, (as 96 Stukius inveighs)
Neros, Domitians, Heliogables, beastly women, and arrant whores amongst the rest.
"For all intents, places, creatures, they assign gods;"
Et domibus, tectis, thermis, et equis soleatis
Assignare 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, lJena menstruarumr, Fc.
male and female gods, of all ages, sexes and dimensions, with beards, without beards,
married, unmarried, begot, not born at all, but, as Minerva, start out of Jupiter's
90 Prudentius. " Having proceeded to deify leeks and tur in terra tuetur, errantibius siccurrit, &c. Deus hoe'
onions, you, oh Egypt, worship such gods." 91 PrTfat. jussit ut essent genii dii tutelares horninibus, bonos
ver. hist.  92Tiguri. fol. 1494.  93 Rosin. antiq. juvantes, malos punientes, &c.  o9 Sacrorurn gent.
Rom. 1. 2. c. 1. et deinceps.  94 Lib. de divinatione et descript. non bene meritos solum, sed et tyrannos pro
magicis praestigiis in Mopso.  95 Cosmo Paccio In- diis colunt, qui genus humanurn horrendurn in modum
terpret. nihil ab aeris caligine ant figurarum varietate portentosa immanitate divexarunt, &c. fredas mereimpeditus rneram pulchritudinem meruit, exultans et trices, &c.
misericordia motus, cognates arnicos qui adhuc moran78                              3B2




618                          Religious Jkelancholy.              [Part. 3. Sec. 4.
head. Hesiod reckons up at least 30,000 gods, Varro 300 Jupiters. As Jeremy told
then, their gods were to the multitude of cities;
" Quicquid humus, pelagus, ccelum miserabile gignit  "Whatever heavens, sea, and land begat,
Id dixere deos, colles, freta, flumina, flammas."  I  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 97Morneus), their poets make gods," et quos adorant
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, villanies, 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, ceremoniis, hymnis, et canticis
celebrunt; their errors, luctus et gaudia, amores, iras, nuptias et liberorum procreationes (98as 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 villanies. But see more of their originals. When Romulus
was made away by the sedition of the senators, to pacify the people, 99 Julius Proculus gave out that Romulus was taken up by Jupiter into heaven, and therefore to be
ever after adored for a god amongst the Romans. Syrophanes of Egypt had one
only son, whom he dearly loved; he erected his statue in his house, which his servants did adorn with garlands, to pacify their master's wrath when he was angry, so
by little and little he was adored for a god. This did Semiramis for her husband
Belus, and Adrian the emperor by his minion Antinous. Flora was a rich harlot in
Rome, and for that she made the commonwealth her heir, her birthday was solemnised long after; and to make it a more plausible holiday, they made her goddess
of flowers, and sacrificed to her amongst the rest. The matrons of Rome, as Dionysius Halicarnassaeus relates, because at their entreaty Coriolanus desisted from his
wars, consecrated a church Fortunce muliebri; and'o 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 then
warred in Greece with Perseus of Macedon, and were formidable to these parts),
consecrated a temple to the City of Rome, and made her a goddess, with annual
games and sacrifices; so a town of houses was deified, with shameful flattery of the
one side to give, and intolerable arrogance on the other to accept, upon so vile and
absurd an occasion. Tully writes to Atticus, that his daughter Tulliola might be
made a goddess, and adored as Juno and Minerva, and as well she deserved it. Their
holy days and adorations were all out as ridiculous; those Lupercals of Pan, Florales of Flora, Bona dea, Anna Perenna, Saturnals, &c., as how they were celebrated,
with what lascivious and wanton gestures, bald ceremonies, 2 by what bawdy priests,
how they hang their noses over the smoke of sacrifices, saith 3 Lucian, and lick blood
like flies that was spilled about the altars. Their carved idols, gilt images of wood,
iron, ivory, silver, brass, stone, olim truncus eram, S-c., were most absurd, as being
their own workmanship; for as Seneca notes, adorant ligneos deos, et fabros interim
quifecerunt, contemnunt, they adore work, contemn the workman; and as Tertullian follows it, Si homines non essent diis propitii, non essent dii, had it not been
for men, they had never been gods, but blocks, and stupid statues in which mice,
swallows, birds make their nests, spiders their webs, and in their very mouths laid
their excrements. Those images, ] say, were all out as gross as the shapes in which
they did represent them: Jupiter with a ram's head, Mercury a dog's, Pan like a
goat, Heccate with three heads, one with a beard, another without; see more in Carterius and 4Verdurius of their monstrous forms and ugly pictures: and, which was
absurder yet, they told them these images came from heaven, as that of Minerva in
her temple at Athens, quod e ccelo cecidisse credebant accolce, saith Pausanias. They
97Cap. o2. de ver. rel. Deos finxerunt eorum poeta, &c. Apuleius, lib. 11. de Asino aureo.  2Magna
ut infiantium puppas.  98 Proemn. lib. Contra. philos. religione quaeritur que possit adulteria plnra nuinerare
9 Livius, lib. 1. Deus vobis  in  posterurn  propitius,  Minut.  s Lib. de sacrificiis, Futno inhiantes. et
Quirites.  10oo Anth. Verdure niag. deorum.  t Mu- muscarum in norern sanguincmr exugentes circum aras
lieris candido splendentes ainicimnine varioque laetentes effusum.  4 hiagines Deoram lib. sic. inscript.
gestinine, verno florentes conamine, solutn sternentes.




Mem. 1. Subs. 3.]        Symptoms of Religious Melancholy.                      619
formed some like storks, apes, bulls, and yet seriously believed: and that which was
impious and abominable, they made their gods notorious whoremasters, incestuous
Sodomites (as commonly they were all, as well as Jupiter, Mars, Apollo, Mercury,
Neptune, &c.), thieves, slaves, drudges (for Apollo and Neptune made tiles in Phrygia), kept sheep, Hercules emptied stables, Vulcan a blacksmith, unfit to dwell upon
the earth for their villanies, much less in heaven, as 5Mornay well saith, and yet
they gave them out to be such; so weak and brutish, some to whine, lament, and
roar, as Isis for her son and Cenocephalus, as also all her weeping priests; Mars in
Homer to be wounded, vexed; Venus ran away crying, and the like; than which
what can be more ridiculous? JNonne ridiculum lugere quod colas, vel colere quod
lugeas? (which   Minutius objects) Si dii, cur plangitis? si mortui, cur adoratis? that
it is no marvel if 7Lucian, that adamantine persecutor of superstition, and Pliny could
so scoff at them and their horrible idolatry as they did; if Diagoras took Hercules'
image, and put it under his pot to seethe his pottage, which was, as he said, his 13th
labour. But see more of their fopperies in Cypr. 4. tract. de Idol. varietat. Chrysostomr advers. Gentil. Arnobius adv. Gentes. Austin. de civ. dei. Theodoret. de curat.
Grcec. affect. Clemens Alexandrinus, Minutius Fcelix, Eusebius, Lactantius, Stuckius,
&c. Lamentable, tragical, and fearful those symptoms are, that they should be so
far forth affrighted with their fictitious gods, as to spend the goods, lives, fortunes,
precious time, best days in their honour, to 8 sacrifice unto them, to their inestimable
loss, such hecatombs, so many thousand sheep, oxen with gilded horns, goats, as
9Crossus, king of Lydia, 1 Marcus Julianus, surnamed ob crebras hostias Victimarius, et Tauricremus, and the rest of the Roman emperors usually did with such
labour and cost; and not emperors only and great ones, pro communi bono, were
at this charge, but private men for their ordinary occasions. Pythagoras offered a
hundred oxen for the invention of a geometrical problem, and it was an ordinary
thing to sacrifice in n Lucian's time, " a heifer for their good health, four oxen
for wealth, a hundred for a kingdom, nine bulls for their safe return from Troja to
Pylus," &c. Every god almost had a peculiar sacrifice-the Sun horses, Vulcan fire,
Diana a white hart, Venus a turtle, Ceres a hog, Proserpine 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
(13 saith he) if one should but repeat the fopperies of mortal men, in their sacrifices,
feasts, worshipping their gods, their rites and ceremonies, what they think of them,
of their diet, houses, orders, &c., what prayers and vows they make; if one should
but observe their absurdity and madness, he would burst out a laughing, and pity
their folly.)" For what can be more absurd than their ordinary prayers, petitions,
4 requests, sacrifices, oracles, devotions? of which we have a taste in Maximus
Tyrius, serm. 1. Plato's Alcibiades Secundus, Persius Sat. 2. Juvenal. Sat. 10. there
likewise exploded, Mactant opimas et pingues hostias deo quasi esurienti, profundunt
vina tanquam sitienti, lumina accendunt velut in tenebris agenti (Lactantius, lib. 2.
cap. 6).  As if their gods were hungry, athirst, in the dark, they light candles, offer
meat and drink. And what so base as to reveal their counsels and give oracles, e
viscerum sterquiliniis, out of the bowels and excremental parts of beasts? sordidos
decs Varro truly calls them therefore, and well he might. I say nothing of their
magnificent and sumptuous temples, those majestical structures: to the roof of
Apollo Didymeus7 temple, ad branchidas, as'5Strabo writes, a thousand oaks did
not suffice.  Who can relate the glorious splendour, 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 at
Daphne in the suburbs of Antioch. The great temple at Mexico so richly adorned,
6 De ver. relig. cap. 22. Indigni qui terram calcent, tissimi sunt ceremoniarum, hello praesertim.  11 De
&c.   6 Octaviano.  n Jupiter Tragredus, de sacrifi- sacrificiis: huculani pro bona valetudine, boves quatuor
ciis, et passim alias.  s 666 several kinds of sacrifices pro divitiis, centum tauros pro sospite a Trojwe reditu,
in Egypt Major reckons up, torn. 2. cell. of which read &c.  12 De sacris Gentil. et sacrific. Tyg. 1596.
more in cap. 1. of Laurentius Pignorius his Egypt cha- 13 Enimvero si quis recenseret qua stulti mortales in
racters, a cause of which Sanubius gives subcis. lib. 3. festis, sacrificiis, diis adorandis, &c. qute vota faciant,
cap. 1.    a Herod. Clio. Immolavit lecta pecora ter quid de iis statuant, &c. haud scio an risurus, &c.
miile Delphis, una cum lectis phialis tribus.  10 Su- i4Max. Tyrius ser. 1. Croesus regum omniurn stultissiperstitiosus Jalianus innutneras sine parsimnonia, pecu- mus de lebete consulit, alius de nnmero arenaruin, dides mactavit. Ainianus 25. Boves albi. M. Cesari sa- mensione maris, &c.  5 Lib. 4.
lutenr, si tu viceris perilus; lib. 3. RIomani observan



620                         Religious Jlelancholy.            [Part. 3. Sect. 4.
and so capacious (for 10,000 men might stand in it at once), that fair Pantheon of
Cusco, described by Acosta in his Indian History, which eclipses both Jews and
Christians. There were in old Jerusalem, as some write, 408 synagogues; but new
Cairo reckons up (if 6 Radzivilus may be believed) 6800 mosques; Fez 400, whereof
50 are most magnificent, like St. Paul's in London. Helena built 300 fair churches
in the Holy Land, but one Bassa hath built 400 mosques. The Mahometans have
1000 monks in a monastery; the like saith Acosta of Americans; Riccius of the
Chinese, for men and women, fairly built; and more richly endowed some of them,
than Arras in Artois, Fulda in Germany, or St. Edmund's-Bury in England with us:
who can describe those curious and costly statues, idols, images, so frequently mentioned in Pausanias? I conceal their donaries, pendants, other offerings, presents,
to these their fictitious gods daily consecrated. 17 Alexander, the son of Amyntas,
king of Macedonia, sent two statues of pure gold to Apollo at Delphos. Is Crcesus,
king of Lydia dedicated 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 their gods, de montis
prcecipitio dejecerentt, c. and they did voluntarily undergo it. The Decii did so
sacrifice, Diis manibus; Curtius did leap into the gulf. Were they not all strangely
deluded to go so far to their oracles, to be so gulled by them, both in war and peace,
as Polybius relates (which their argurs, priests, vestal virgins can witness), to be so
superstitious, that they would rather lose goods and lives than omit any ceremonies,
or offend their heathen gods? Nicias, that generous and valiant captain of the
Greeks, overthrew the Athenian navy, by reason of his too much superstition, 9 because the augurs told him it was ominous to set sail from the haven of Syracuse
whilst the moon was eclipsed; he tarried so long till his enemies besieged him, he
and all his army were overthrown. The 20 Parthians of old were so sottish in this
kind, they would rather lose a victory, nay lose their own lives, than fight in the
night,'twas against their religion. The Jews would make no resistance on the Sabbath, when Ponipeius besieged Jerusalem; and some Jewish Christians in Africa, set
upon by the Goths, suffered themselves upon the same occasion to be utterly vanquished. The superstition of the Dibrenses, a bordering town in Epirus, besieged
by the Turks, is miraculous almost to report. Because a dead dog was flung into
the only fountain which the city had, they would die of thirst all, rather than drink
of that "2 unclean water, and yield up the city upon any conditions. Though the
praetor and chief citizens began to drink first, using all good persuasions, their superstition was such, no saying would serve, they must all forthwith die or yield up the
city. Vix ausum ipse credere (saith 22 Barletius) tantam superstitionem, vel affrmare
levissimam hanc causam tantce rei vel magis ridiculam, quum non dubitem risum potius quum admirationem posteris excitaturam. Tile story was too ridiculous, he was
ashamed to report it, because he thought nobody would believe it. It is stupend to
relate what strange effects this idolatry and superstition hath brought forth of the
latter years in the Indies and those bordering parts: 23in what feral shapes the
24 devil is adored, ne quid mali intentent, as they say; for in the mountains betwixt
Scanderoon and Aleppo, at this day, there are dwelling a certain kind of people
called Coords, coming of the race of the ancient Parthians, who worship the devil,
and allege this reason in so doing: God is a good man and will do no harm, but the
devil is bad and must be pleased, lest he hurt them. It is wonderful to tell how the
devil deludes them, how he terrifies them, how they offer men and women sacrifices
unto him, a hundred at once, as they did infants in Crete to Saturn of old, the finest
children, like Agamemnon's Iphigenia, &c. At 25 Mexico, when the Spaniards first
overcame them, they daily sacrificed viva homninum corda e viventium corporibus extracta, the hearts of men yet living, 20,000 in a year (Acosta lib. 5. cap. 20) to their
idols made of flour and men's blood, and every year 6000 infants of both sexes;
16 Perigr. Hierosol.  17 Solinus.  s8 Herodotus. I monstra conspiciuntur, marmorea, lignea, lutea, &c.
19 Boterus polit. lib. 2. cap. 16.  20 Plutarch vit. Crassi.  Riccius.  24 Deurn enini placare non est opus,
21 They were of the Greek church.  22 Lit. 5. de gestis quia non nocet; sed dzemonem sacrificiis placant, &c.
Scanderbegis.   23 In templis in iaania Idolorum  25 Fer. Cortesius.




Mem. 1. Subs. 3.]        Symptoms of Religious Melancholy.                        621
and as prodigious to relate, 26 how they bury their wives with husbands deceased, tis
fearful to report, and harder to believe,
27 " Nam certarnen habent Iethi quem viva sequatur
Conjugium, pudor, est non licuisse mori,"
and burn them alive, best goods, servants, horses, when a grandee dies, 2Stwelve
thousand at once amongst the Tartars, when a great cham departs, or an emperor in
America: how they plague themselves, which abstain from all that hath life, like
those old Pythagoreans, with immoderate fastings, 29as the Bannians about Surat,
they of China, that for superstition's sake never eat flesh nor fish all their lives,
never marry, but live in deserts and by-places, and some pray to their idols twentyfour hours together without any intermission, biting of their tongues when they have
done, for devotion's sake. Some again are brought to that madness by their superstitious priests (that tell them such vain stories of immortality, and the joys of heaven
in that other life), 30that many thousands voluntarily break their own necks, as
Cleombrotus Amborciatus, auditors of old, precipitate themselves, that they may participate of that unspeakable happiness in the other world. One poisons, another
strangles himself, and the King of China had done as much, deluded with the vain
hope, had he not been detained by his servant. But who can sufficiently tell of
their several superstitions, vexations, follies, torments? I may conclude with 3,Possevinus, Religifacit asperos mites, homines e feris; superstitio ex hominibusferas,
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; nay more,
if that of Plotinus be true, is unus religionis scopus, ut ei quem  colimus similes fiamus, that is the drift of religion to make us like him whom we worship: what shall
be the end of idolaters, but to degenerate into stocks and stones? of such as worship these heathen gods, for dii gentium dcemonia,32 but to become devils themselves?'Tis therefore exitiosus error, et maxime periculosus, a most perilous and dangerous
error of all others, as 33 Plutarch holds, turbulenta passio hominem    consternans, a
pestilent, a troublesome passion, that utterly undoeth men.     Unhappy superstition,
34 Pliny calls it, morte nonfinitur, 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 steadfastly believe, will think
they be scarce rational creatures; their foolish 3 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 them a great banquet,
36 " 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
26 I. Polas. Loc. Vertomannus navig. lib. 6. cap. 9. rant, et misere pereunt: rex ipse clam venellum hausisP. Martyr. Ocean. dec.  27Propertius lib. 3. eleg. 12. set, nisi a servo fuisset detentus.  31Cantione in lib.
"There is a contest amongst the living wives as to 10. Bonini de repub. fil. 111.  32 Quin ipsius diaboli
which shall follow the husband, and not be allowed to ut nequitiam referant.  3 Lib. de superstit.  4 Hodie for him is accounted a disgrace."  28 Matthias a minibus vitar finis mors, non ateemr superstitionis, pro.
Michou.    29 Epist. Jesuit. anno. 1549. a Xaverto et fert hiec suos terminos ultra vitae finer.  5 Buxtorfius
socus. Idemque Riccius expedid. ad Sinas 1. per to- Synagog. Jud. c. 4. Inter precandum nemo pediculos
turn Jejunatores apud eos toto die carnibus abstinent attingat, vel pulicem, aut per guttur inferins ventura
et piscibus ob religionemn, nocte et die Idola colentes; emittas, &c. Id. c. 5. et. seq. cap. 36.  38 Illic omnlia
nusquami egredientes.  30 Ad inimortalitaterm torte animralia, pisces, aves, quos Deus unquam creavit macaspirant summini magistratus, &c. Et multi mortales tabuntur, et vinuin generosum, &c.
hac insania, et prepostero immortalitatis studio labo



622                           Religious Melancholy.                [Part. 3. Sec. 4.
so big, 37 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 38 wives and children; Adam
and Eve,   c., and that one stupend fiction amongst the rest: when a Roman 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 to God he might, and forthwith the lion set forward. 39 But when he was four hundred miles from    Rome he
so roared that all the great-bellied women in Rome made abortions, the city walls
fell down, and when he came a hundred miles nearer, and roared the second time,
their teeth fell out of their heads, the emperor himself fell down dead, and so the
lion went back."   With an infinite number of such lies and forgeries, which they
verily believe, feed themselves with vain hope, and in the mean time will by no persuasions be diverted, but still crucify their souls with a company of idle ceremonies,
live like slaves and vagabonds, will not be relieved or reconciled.
Mahometans are a compound of Gentiles, Jews, and Christians, and so absurd in
their ceremonies, as if they had taken that which is most sottish out of every one
of them, full of idle fables in their superstitious law, their Alcoran itself a gallimaufry of lies, tales, ceremonies, traditions, precepts, stolen from  other sects, and
confusedly heaped up to delude a company of rude and barbarous clowns. As how
birds, beasts, stones, saluted MTahomet when he came from Mecca, the, moon came
down from heaven to visit him,40 how God sent for him, spake to him, &c., with a
company of stupend figments of the angels, sun, moon, and stars, &c.   Of the day
of judgment, and three sounds to prepare to it, which must last fifty thousand years
of Paradise, which wholly consists in coeundi et comedendi voluptate, and pecorinis
kominibus scriptur, bestialis beatitudo, is so ridiculous, that Virgil, Dante, Lucian,
nor any poet can be more fabulous.   Their rites and ceremonies are most vain and
superstitious, wine and swine's flesh are utterly forbidden by their law, 41 they must
pray five times a day; and still towards the south, wash before and after all their
bodies over, with many such. For fasting, vows, religious orders, peregrinations,
they go far beyond any papists, 42 they fast a month together many times, and must
not eat a bit till sun be set.  Their kalendars, dervises, and torlachers, &c. are more
43abstemious some of them, than Carthusians, Franciscans, Anchorites,.forsake all,
live solitary, fare hard, go naked, &c. 44 Their pilgrimages are as far as to the river
5 Ganges (which the Gentiles of those tracts likewise do), to wash themselves, for
that river as they hold hath a sovereign virtue to purge them of all sins, and no man
can be saved that hath not been washed in it. For which reason they come far and
near from the Indies; Maximus gentium omnium confluxus est; and infinite numbers
yearly resort to it. Others go as far as Mecca to Mahomet's tomb, which journey is
both miraculous and meritorious.  The ceremonies of flinging stones to stone the
devil, of eating a camel at Cairo by the way; their fastings, their running till they
sweat, their long prayers, Mahomet's temple, tomb, and building of it, would ask a
whole volume to dilate: and for their pains taken in this holy pilgrimage, all their
sins are forgiven, and they reputed for so many saints. And diverse of them with
hot bricks, when they return, will put out their eyes, t 4that they never after
see any profane thing, bite out their tongues," &c. They look for their prophet
Mahomet as Jews do for their Messiah. Read more of their customs, rites, ceremonies, in Lonicerus Turcic. hist. tom. 1. from the tenth to the twenty-fourth chapter. Bredenbachius, cap. 4, 5, 6. Leo Afer, lib. 1. Busbequius Sabellicus, Purchas, lib. 3. cap. 3, et 4, 5. Theodorus Bibliander, &c. Many foolish ceremonies
37 Cujus lapsn cedri altissilni 300 dejecti sunt, quumque orare Turcs tenentur ad meridiem. Bredenbachius cap.
e lapsu ovum fuerat confractuin, pagi 160 inde submersi, 5.  42 In quolibet anno mensem integrum jejunant
et alluvione inundati.  2S Every king of the world interdiu, nee comedentes nec bibentes, &c.  43 Nullis
shall send him one of his daughters to be his wife, be- unquam multi per totam ratatem carnibus vescuntur.
cause it is written, Ps. xlv. 10. " Kings' daughters shall Leo Afer. 44 Lonicerus to 1. 1. cap. 17. 18. 45 Gotarattend on him," &c.  39 Qluum quadringentis adhuc dus Arthus ca. 33. hist. orient. IndiTe; opinio est expiamilliaribus ab imperatore Leo hie abesset, tam fortiter torium esse Gangem; et nec mundum ah omni peccato
rugiebat, ut mulieres Romanre abortierint onines, mu- nec salvum fieri posse, qui non hoc flumine se abluat:
tique, &c.  40 Strozius Cicogna omnif. mag. lib. 1. c. quam oh causam ex tota India, &c.  46 Guia nil
1. putida multa recenset ex Alcorano, de coelo, stellis, volunt deinceps videre.
Angelis, Lonicerus c. 21, 22. 1. 1.  41 Quinquies in die




Mem. 1. Subs. 3.]     Symptoms of Religious Melancholy.                   623
you shall find in them; and which is most to be lamented, the people are generally so curious in observing of them, that if the least circumstance be omitted,
they think they shall be damned,'tis an irremissible offence, and can hardly be forgiven. I kept in my house amongst my followers (saith Busbequius, sometime the
Turk's orator in Constantinople) a Turkey boy, that by chance did eat shell-fish, a
meat forbidden by their law, but the next 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 47grieve many days after, torment himself for his foul offence. Another Turk
being to drink a cup of wine in his cellar, first made a huge noise and filthy faces,
49(1 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 the market-place, but ten in a monastery, because there was
more work; in populous cities they would swear and forswear, lie, falsify, deceive
fast enough of themselves, one devil could circumvent a thousand; but in their religious houses a thousand devils could scarce tempt one silly monk. All the principal devils, I think, busy themselves in subverting Christians; Jews, Gentiles, and
Mahometans, are extra caulem, out of the fold, and need no such attendance, they
make no resistance, 49eos 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, which 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, schismatics, false prophets,
impostors, and their ministers: they have some common symptoms, some peculiar.
Common, as madness, folly, pride, insolency, arrogancy, singularity, peevishness,
obstinacy, impudence, scorn and contempt of all other sects: Jullius addicti jurare
in verba magistri; 50 they will approve of nought but what they first invent themselves, no interpretation good but what their infallibile 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 faciunt ad materiam suam, saith
Tertullian, they make a slaughter of Scriptures, and turn it as a nose of wax to their
own ends. So irrefragable, in the mean time, that what they have once said, they
must and will maintain, in whole tomes, duplications, triplications, never yield to
death, so self-conceited, say what you can. As 5' 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 52Gregory
well notes 4" of such as are vertiginous, they think all turns round and moves, all
err: when as the error is wholly in their own brains." Magallianus, the Jesuit, in
his Comment on 1 Tim. xvi. 20, and Alphonsus de castro lib. 1. adversus hcereses,
gives two more eminent notes or probable conjectures to know such men by, (they
might have taken themselves by the noses when they said it) 53" First they affect
novelties and toys, and prefer falsehood before truth; 54 secondly, they care not what
they say, that which rashness and folly hath brought out, pride afterward, peevishness and contumacy shall maintain tb the last gasp." Peculiar symptoms are prodigious paradoxes, new doctrines, vain phantasms, which are many and diverse as they
47 Nullum se conflictandi finern facit.  4s Ut in omnia iis falsa sunt, quum error in ipsorum cerebro sit.
aliquem  anguluin  se  reciperet, ne  reus  fieret ejus  53 Res novas affectantet inutiles, falsa verispraeferunt. 2.
delicti quod ipse erat admissurus.  49 Gregor. Hon. quod temeritas effutierit, id superhia post modum tuebi6 " Bolund to the dictates of no master." 51 Epist. 190. tur et conlumacis, &c.  5' See more in Vincent.
62 Orat. 8. ut vertigine correptis videntur omnia moveri, Lyrin.




624                          Religious Jelanchloly.              [Part. 3. Sect. 4.
themselves. 55Nicholaites of old, would have wives in common: Montanists will
not marry at all, nor Tatians, forbidding all flesh, Severians wine; Adamians go
naked, 5because Adam did so in Paradise; and some 57barefoot all their lives,
because God, Exod. iii. and Joshua v. bid Moses so to do; and Isaiah xx. was bid
put off his shoes; Manichees hold that Pythagorean transmigration of souls from
men to beasts; 5" the Circumcellions in Africa, with a mad cruelty made away themselves, some by fire, water, breaking their necks, and seduced others to do the like,
threatening some if they did not,," with a thousand such; as you may read in 59Austin
(for there were fourscore and eleven heresies in his times, besides schisms and
smaller factions) Epiphanius, Alphonsus de Castro, Daneus, Gab, Prateolus, &yc. Of
prophets, enthusiasts and impostors, our Ecclesiastical stories afford many examples;
of Elias and Christs, as our 60 Eudo de stellis, a Briton in King Stephen's time, that
went invisible, translated himself from  one to another in a moment, fed thousands
with good cheer in the wilderness, and many such; nothing so common as miracles,
visions, revelations, prophecies. Now what these brain-sick heretics once broach,
and impostors set on foot, be it never so absurd, false, and prodigious, the common
people will follow and believe. It will run along like murrain in cattle, scab in
sheep. JNulla scabies, as 61 he said, superstitione scabiosior; as he that is bitten with'
a mad dog bites others, and all in the end become mad; either out of affection of
novelty, simplicity, blind zeal, hope and fear, the giddy-headed multitude will embrace it, and without further examination approve it.
Sed vetera querimur, these are old, hcec priusfuere.  In our days we have a new
scene of superstitious impostors and heretics.  A new company of actors, of Antichrists, that great Antichrist himself: a rope of hopes, that by their greatness and
authority bear down all before them: who from that time they proclaimed themselves universal bishops, to establish their own kingdom, sovereignty, greatness, and
to enrich themselves, brought in such a company of human traditions, purgatory,
Limbus Patrum, Infantum) and all that subterranean geography, mass, adoration of
saints, alms, fastings, bulls, indulgences, orders, friars, images, shrines, musty relics,
excommunications, confessions, satisfactions, blind obediences, vows, pilgrimages,
peregrinations, with many such curious toys, intricate subtleties, gross errors, obscure
questions, to vindicate the better and set a gloss upon them, that the light of the Gospel was quite eclipsed, darkness over all, the Scriptures concealed, legends brought in,
religion banished, hypocritical superstition exalted, and the Church itself 62 obscured
and persecuted: Christ and his members crucified more, saith Benzo, by a few necromantical, atheistical popes, than ever it was by 63Julian the Apostate, Porphyrius
the Platonist, Celsus the physician, Libanius the Sophister; by those heathen emperors, Huns, Goths, and Varidals. What each of them did, by what means, at
what times, quibus auxiliis, superstition climbed to this height, tradition increased,
and Antichrist himself came to his estate, let Magdeburgenses, Kemnisius, Osiander, Bale, Mornay, Fox, Usher, and many others relate.  In the mean time, he that
shall but see their profane rites and foolish customs, how superstitiously kept,
how strictly observed, their multitude of saints, images, that rabble of Romish deities, for trades, professions, diseases, persons, offices, countries, places; St. George
for England; St. Denis for France, Patrick, Ireland; Andrew, Scotland; Jago, Spain;
&c. Gregory for students; Luke for painters; Cosmus and Damian for philosophers; Crispin, shoemakers; Katherine, spinners; &c.   Anthony for pigs; Gallus,
geese; Wenceslaus, slreep; Pelagius, oxen; Sebastian, the plague; Valentine, falling sickness: Apollonia, tooth-ache; Petronella for agues; and the Virgin Mary for
sea and land, for all parties, offices: he that shall observe these things, their shrines,
images, oblations, pendants, adorations, pilgrimages they make to them, what creeping to crosses, our Lady of Loretto's rich 64gowns, 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, Pra56 Aust.de heres. usus mulierum indifferens. 5Q66 od 61 Jovian. Pont. Ant. Dial.  62 Cum per Paganos
ante peccavit Adam, nudus erat.  57 Alii nudis nomen ejus persequi non poterat, sub specie religionis
pedibus seinper ambulant.  58 Insana feritate sibi fraudulenter subvertere disponebat.  63 That writ
non parcunt nam per mortes varias pr-ecipitiorumn aqua- de professo against Christians, et, palestinum deum (ut
run et ignium. seipsos necant, et in istum furorerl alios Socrates lib. 3. cap. 19.) scripturam nugis plenam, &c.
cogunt, mortem minantes ni faciant.  69Elench. vide Cyrillum in Julianum, Originem in Celsum, &c.
haeret. ab orbe condito  60 Nubrigensis. lib. cap. 19. 64 One image had one gown worth 400 crowns and more,




Mem. 1. Subs. 3.]      Symptoms of Religious Melancholy.                     625
tur, St. Denis; and how many thousands come yearly to offer to them, with what
cost, trouble, anxiety, superstition (for forty several masses are daily said in some
of their 65 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 ridiculous
observations; their tales and figments, false miracles, buying and selling of pardons,
indulgences for 40,000 years to come, their processions on set days, their strict
fastings, monks, anchorites, friar mendicants, Franciscans, Carthusians, &c. Their
vigils and fasts, their ceremonies at Christmas, Shrovetide, Candlemas, Palm-Sunday,
Blaise, St. Martin, St. Nicholas' day; their adorations, exorcisms, &c., will think all
those Grecian, Pagan, Mahometan superstitions, gods, idols, and ceremonies, the
name, time and place, habit only altered, to have degenerated into Christians. Whilst
they prefer traditions before Scriptures; those Evangelical Councils, poverty, obedience, vows, alms, fasting, supererogations, before God's Commandments; their
own ordinances instead of his precepts, and keep them in ignorance, blindness, they
have brought the common people into such a case by their cunning conveyances,
strict discipline, and servile education, that upon pain of damnation they dare not
break the least ceremony, tradition, edict; hold it a greater sin to eat a bit of meat
in Lent, than kill a man: their consciences are so terrified, that they are ready to
despair if a small ceremony be omitted; and will accuse their own father, mother,
brother, sister, nearest and dearest friends of heresy, if they do not as they do, will
be their chief executioners, and help first to bring a faggot to burn them.  What
mulct, what penance soever is enjoined, they dare not but do it, tumble with St.
Francis in the mire amongst hogs, if they be appointed, go woolward, whip themselves, build hospitals, abbeys, &c., go to the East or West Indies, kill a king, or
run upon a sword point: they perform all, without any muttering or hesitation,
believe all.
"6 " Ut pueri infantes credunt signa omnia ahena   "As children think their babies live to he,
Vivere, et esse homines, et sic isti omnia ficta   Do they these brazen images they see."
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 expedivit psittaco suum Xzcps) popularity, base flattery, must and will believe
all their paradoxes and absurd tenets, without exception, and as obstinately maintain
and put in practice all their traditions and idolatrous ceremonies (for their religion is
half a trade) to the death; they will defend all, the golden legend itself, with all the
lies and tales in it: as that of St. George, St. Christopher, St. Winifred, St. Denis,
&c. It is a wonder to see how Nic. Harpsfield, that pharisaical impostor, amongst
the rest, Ecclesiast. Hist. cap. 22. scec prim. sex., puzzles himself to vindicate that
ridiculous fable of St. Ursula and the eleven thousand virgins, as when they live,6
how they came to Cologne, by whom martyred, &c., though he can say nothing for
it, yet he must and will approve it: nobilitavit (inquit) hoc sceculum Ursula cum
comitibus, cujus historia utinam tam mihi esset expedita et certa, qudm in animo meo
certum ac expeditum est, cam esse cum sodalibus beatam in celis virginem.  They
must and will (I say) either out of blind zeal believe, vary their compass with the
rest, as the latitude,of religion varies, apply themselves to the times, and seasons,
and for fear and flattery are content to subscribe and to do all that in them lies to
maintain and defend their present government and slavish religious schoolmen, canonists, jesuits, friars, priests, orators, sophisters, who either for that they had nothing
else to do, luxuriant wits knew not otherwise how to busy themselves in those idle
times, for the Church then had few or no open adversaries, or better to defend their
lies, fictions, miracles, transubstantiations, traditions, pope's pardons, purgatories,
masses, impossibilities, &c. with glorious shows, fair pretences, big words, and
plausible wits, have coined a thousand idle questions, nice distinctions, subtleties,
Obs and Sols, such tropological, allegorical expositions, to salve all appearances,
_45 As at our lady's church at Bergamo in Italy.  66 Lucilius lib. 1. cap. 22. de falsa relig.  67 An. 441.
79                              3C




626                         Religious Melanclhoy.              [Part. 3. Sec. 4
objections, such quirks and quiddities, quodlibetaries, as Bale saith of Ferribrigge and
Strode, instances, ampliations, decrees, glosses, canons, that instead of sound commentaries, good preachers, are come in a company of mad sophisters, primo secundo
secundarii, sectaries, Canonists, Sorbonists, Minorites, with a rabble of idle controversies and questions, 6San Papa sit Deus, an quasi Deus?  Jn participet utramque
Christi naturam?  Whether it be as possible for God to be a humble bee or a gourd,
as.a man? Whether he can produce respect without a foundation or term, make a
whore a virgin? fetch Trajan's soul from hell, and how? with a rabble of questions
about hell-fire: whether it be a greater sin to kill a man, or to clout shoes upon a
Sunday? whether God can make another God like unto himself? Such, saith Kemnisius, are most of your schoolmen, (mere alchemists) 200 commentators on Peter
Lambard; (Pitsius catal. scriptorum.Jnglic. reckons up 180 English commentators
alone, on the matter of the sentences), Scotists, Thomists, Reals, Nominals, &c., and
so perhaps that of St. 69Austin may be verified. Indocti rapiuni ccelum, docti interim
descendunt ad infernum. Thus they continued in such error, blindness, decrees,
sophisms, superstitions; idle ceremonies and traditions were the sum of their newcoined holiness and religion, and by these knaveries and stratagems they were able
to involve multitudes, to deceive the most sanctified souls, and, if it were possible,
the very elect. In the mean time the true Church, as wine and water mixed, lay hid
and obscure to speak of, till Luther's time, who began upon a sudden to defecate,
and as another sun to drive away those foggy mists of superstition, to restore it to
that purity of the primitive Church. And after him many good and godly men,
divine spirits, have done their endeavours, and still do.
70 " And what their ignorance esteem'd so holy,
Our wiser ages do account as folly."
But see the devil, that will never suffer the Church to be quiet or at rest: no
garden so well tilled but some noxious weeds grow up in it; no wheat but it
hath some tares: we have a mad giddy company of precisians, schismatics, and some
heretics, even in our own bosoms in another extreme. "71 Dum vitant stulti vitia in
contraria currunt;" that out of too much zeal in opposition 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 communion, no church music, &c., no bishops' courts, no church government, rail at all
our church discipline, will not hold their tongues, and all for the peace of thee, O
Sion! No, not so much as degrees some of them will tolerate, or universities, all
human learning, ('tis cloaca diaboli) hoods, habits, cap and surplice, such as are
things indifferent in themselves, and wholly for ornament, decency, or distinction'sake, they abhor, hate, and snuff at,:as a stone-horse when he meets a beaP:: they,make matters of conscience of them, and will rather forsake their livings than subscribe to them. They will admit of no holidays, or honest recreations, as of hawking, hunting, &c., no churches, no bells some of them, because papists use them;
no discipline,, no ceremonies but what they invent themselves; no interpretations of'scriptures, no comments of fathers, no councils, but such as their own fantastical
spirits dictate, or recta ratio, as Socinians, by which spirit misled, many times they
broach as prodigious paradoxes as papists themselves. Some of them turn prophets,
have secret revelations, will be of privy council with God himself, and know all his
secrets, 2 Per capillos spiritum sanctum tenent, et omnia sciunt cumr sint asini omniurn
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, (Commentatores prcecipites et vertiginosos, one calls them, as well he
might) and those hidden mysteries to private persons, times, places, as their own
spirit informs them, private revelations shall suggest, and precisely set down when
the world shall come to an end, what year, what month, what day. Some of them
again have such strong faith, so presumptuous, they will go into infected houses,
expel devils, and fast forty days, as Christ himself did; some call God and his attributes into question, as Vorstius and Socinus; some princes, civil magistrates, and
68 Hospinian Osiander. An hec propositio Deus sit die dominico calceum consuere?  e9 De doct. Chriscucurbita ve, scarabeus, sit aeque possibilis ac Deus et tian.  70 Daniel.  71 " Whilst these fools avoid
homo? An possit respectum producere sine fundamento one vice they run into another of an opposite charac- termino. An levius sit hominem jugulare quam ter."'2Agrip. ep. 29.




Mem. 1. Subs. 4.]     Prognostics of Religious Melancholy.               627
their authorities, as anabaptists, will do all their own private spirit dictates, and
nothing else. Brownists, Barrowists, Familists, 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 absurdly they carried themselves, deluded others; and as
profane Machiavel in his political disputations holds of Christian religion, in general
it doth enervate, debilitate, take away men's spirits and courage from them, simpliciores 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
far gone with their private enthusiasms and revelations, that they are quite mad, out
of their wits. What greater madness can there be, than for a man to take upon himi
to be a God, as some do? to be the Holy Ghost, Elias, and what not? In 7aPoland,
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. 74 One David
George, an illiterate painter, not many years since, did as much in Holland, took
upon him to be the Messiah, and had many followers. Benedictus Victorinus Faventinus, consil. 15, writes as much of one Honorius, that thought he was not only
inspired as a prophet, but that he was a God himself, and had 7 familiar conference
with God and his angels. Lavat. de spect. c. 2. part. 8. hath a story of one John Sartorious, that thought he was the prophet Elias, and cap. 7. of diverse others that had
conference with angels, were saints, prophets. Wierus, lib. 3. de Lamiis c. 7. makes
mention of a prophet of Groning that said he was God the Father; of an Italian and
Spanish prophet that held as much. We need not rove so far abroad, we have familiar examples at home: Hackett that said he was Christ; Coppinger and Arthington
his disciples; 76Burchet and Hovatus, burned at Norwich. We are never likely
seven years together without some such new prophets that have several inspirations,
some to convert the Jews, some fast forty days, go with Daniel to the lion's den;
some foretell strange things, some for one thing, some for another. Great precisians
of mean conditions and very illiterate, most part by a preposterous zeal, fasting, meditation, melancholy, are brought into those gross errors and inconveniences. Of those
men I may conclude generally, that howsoever they may seem to be discreet, and
men of understanding in other matters, discourse well, lesamn habent imaginationem,
they are like comets, round in all places but where they blaze, ccetera sani, they
have impregnable wits many of them, and discreet otherwise, but in this their madness and folly breaks out beyond measure, in infnitum erumpit stultitia. They are
certainly far gone with melancholy, if not quite mad, and have more need of physic
than many a man that keeps his bed, more need of hellebore than those that are in
Bedlam.
SUB SECT. IV.-Prognostics of Religious Melancholy.
You may guess at the prognostics by the symptoms. What can these signs fore
tell otherwise than folly, dotage, madness, gross ignorance, despair, obstinacy, a reprobate sense, 7a bad end? What else can superstition, heresy produce, but wars,
tumults, uproars, torture of souls, and despair, a desolate land, as Jeremy teacheth,
cap. vii. 34. when they commit idolatry, and walk after their own ways? how should
it be otherwise with them? what can they expect but "blasting, famine, dearth," and
all the plagues of Egypt, as Amos denounceth, cap. iv. vers. 9. 10. to be led into
captivity? If our hopes be frustrate, "we sow much and bring in little, eat and
have not enough, drink and are not filled, clothe and be not warm, &c. Haggai i. 6.
we look for much and it comes to little, whence is it? His house was waste,,they
came to their own houses, vers. 9. there"-re the heaven stayed his dew, the earth
his fruit." Because we are superstitious, irreligious, we do not serve God as we
ought, all these plagues and miseries come upon us; what can we look for else but
73 Alex. Gaguin. 22. Discipulis ascitis mirum in modum burst; Montanus hanged himself, &c. Eudo de stellis,
populum decepit.  4 Guicciard. descrip. Belg. con. his disciples, ardere potius quam ad vitam corrigi maplures habuit asseclas ab iisdern honoratus.  76 Hen. luerunt; tanta vis infixi semel erroris, they died biasNicholas at Leiden 1580. such a one.  76 See Cam- pheming. Nubrigensis c. 9. lib. 1. Jer. vii. 23. Amos. v. 5.
den's Annals fo. 242. et 285.  77 Arius his bowels




628                            Religious Melancholy.                [Part. 3. Sec. 4.
mutual wars, slaughters, fearful ends in this life, and in the life to come eternal damnation? What is it that hath caused so many feral battles to be fought, so much Christian blood shed, but superstition! That Spanish inquisition, racks, wheels, tortures,
torments, whence do they proceed? from superstition. Bodine the Frenchman, in his
7smethod. hist. accounts Englishmen barbarians, for their civil wars: but let him read
those Pharsalian fields 79 fought of late in France for their religion, their massacres,
wherein by their own relations in twenty-four years, I know not how many millions
have been consumed, whole families and cities, and he shall find ours to be but velitations to theirs. But it hath ever been the custom of heretics and idolaters, when they are
plagued for their sins, and God's just judgments come upon them, not to acknowledge
any fault in themselves, but still impute it unto others. In Cyprian's time it was much
controverted between him and Demetrius an idolater, who should be the cause of those
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 80 Arnobius), S, that there
were not such ordinary showers in winter, the ripening heat in summer, so seasonable springs, fruitful autumns, no marble mines in the mountains, less gold and silver
than of old; that husbandmen, seamen, soldiers, all were scanted, justice, friendship, skill in arts, all was decayed," and that through Christians' default, and all their
other miseries from them, quod dii nostri a vobis non colantur, because they did not
worship their gods. But Cyprian retorts all upon him again, as appears by his tract
against him.'Tis true the world is miserably tormented and shaken with wars,
dearth, famine, fire, inundations, plagues, and many feral diseases rage amongst us,
sed non ut tu quereris ista accidunt quod dii vestri a nobis non colantur, sed quod a
vobis non colatur Deus, a quibus nec quceritur, nec 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 wrath, and pull these miseries upon our heads. I will say nothing here of
those vain cares, torments, needless works, penance, pilgrimages, pseudomartyrdom,
&c. We heap upon ourselves unnecessary troubles, observations; we punish our
bodies, as in Turkey (saith a 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 znnce periclitatur dies.Mercurii, and Wednesday now is in danger of a fast. 83 " And for such like toys,
some so miserably afflict themselves, to despair, and death itself, rather than offend,
and think themselves good Christians in it, when as indeed they are superstitious
Jews."   So saith Leonardus Fuchsius, a great physician in his time. I84 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
78 5. Cap.  79 Poplinerius Lerius praf. hist. Rich. cujusdam interventu, &c. Inde quicquid erat instruDinoth. s8 Advers. gentes lib. 1. postquam in mundo'nmentortum Symphoniacorum, aura gemmisquc egregio
Christiana gens coepit, terrarum orhem periise, et mul- opere distinctorum comminuit, et in ignem injecit, &c.
tis malis affectum esse genus humanum videnus. 83 Ob id genusobservatiunculasvidemushominesmisere
81 Quod nec hyeie, nec aestate tanta imbrium copia, nec affligi, et denique mori, et sibi ipsis Christianos videri
frugibus torrendis solila flagrantia, nec vernali temperie quum revera sint Judiei.  84 Ita in corpora nostra
sata tam laeta sint, nec arboreis fcetibus autumni fte- fortunasque decretis suis steviit ut parnlu obfuerat nisi
cundi, minus de montibus marmor eruatur, minus au- Deus Lutherum virum perpetua lmemoria dignissimum
rum, &c.      82Solitus erat oblectare se fidibus, et excitasset, quin nobis fano mox communi cumr jumen.
voce musica canentium; sed hoc omne sublatum Sybilla tis cibo utendum fuisset.




Mem. 1. Subs. 5.]          Cure of Religious M7elancholy.                       629
these mischiefs, we should have eaten hay with our horses before this."      5 As in
fasting, so in all other superstitious edicts, we crucify one another without a cause,
barring ourselves of many good and lawful things, honest disports, pleasures and
recreations; for wherefore did God create them     but for our use?   Feasts, mirth,
music, hawking, hunting, singing, dancing, &c. non tam   necessitatibus nostris Deus
inservit, sed in delicias amamur, as Seneca notes, God would have it so.     And as
Plato 2. de legibus gives out, Deos laboriosam hominum vitam miseratos, the gods in
commiseration of human estate sent Apollo, Bacchus, and the Muses, qui cum voluptate tripudia et soltationes nobis ducant, to be merry with mortals, to sing and dance
with us.   So that he that will not rejoice and enjoy himself, making good use of
such things as are lawfully permitted, non est temperatus, as he will, sed superstitiosus. "There is nothing better for a man, than that he should eat and drink, and
that he should make his soul enjoy good in his labour,' Eccles. ii. 24. And as s6one
said of hawking and hunting, tot solatia in hac cegri orbis calamitate mortalibus
tcediis deus objecit, I say of all honest recreations, God hath therefore indulged them
to refresh, ease, solace and comfort us.  But we are some of us too stern, too rigid,
too precise, too grossly superstitious, and whilst we make a conscience of every toy,
with touch not, taste not, &c., as those Pythagoreans of old, and some Indians now,
that will eat no flesh, or suffer any living creature to be killed, the Bannians about
Guzzerat; we tyrannise over our brother's soul, lose the right use of many good
gifts; honest 87 sports, games and pleasant recreations, 8S punish ourselves without a
cause, lose our liberties, and sometimes our lives.  Anno 1270, at 8 Magdeburg in
Germany, a Jew fell into a privy upon a Saturday, and without help could not possibly get out; he called to his fellows for succour, but they denied it, because it was
their Sabbath, non licebat opus manuum exercere; the bishop hearing of it, the next
day forbade him to be pulled out, because it was our Sunday. In the mean time
the wretch died before Monday. We have myriads of examples in this kind amongst
those rigid sabbatarians, and therefore not without good cause, 9Intolerabilem pertubationcm Seneca calls it, as well he might, an intolerable perturbation, that causeth
such dire events, folly, madness, sickness, despair, death of body and soul, and hell
itself.
SUB SECT. V. —Cure of Religious Mlelancholy.
To purge the world of idolatry and superstition, will require some monster-taming
Hercules, a divine IXsculapius, or Christ himself to come in his own person, to reign
a thousand years on earth before the end, as the Millenaries will have him.    They
are generally so refractory, self-conceited, obstinate, so firmly addicted to that religion in which they have been bred and brought up, that no persuasion, no terror, no
persecution, can divert them. The consideration of which, hath induced' many
commonwealths to suffer them to enjoy their consciences as they will themselves:
a toleration of Jews is in most provinces of Europe. In Asia they have their
synagogues: Spaniards permit Moors to live amongst them: the Mogullians, Gentiles: the Turks all religions.  In Europe, Poland and Amsterdam    are the common
sanctuaries. Some are of opinion, that no man ought to be compelled for conscience'-sake, but let him be of what religion he will, he may be saved, as Cornelius was formerly accepted, Jew, Turks, Anabaptists, &c. If he be an honest
man, live soberly, and civilly in his profession, (Volkelius, Crellius, and the rest of
the Socinians, that now nestle themselves about Cracow and Rakow in Poland, have
renewed this opinion) serve his own God, with that fear and reverence as he ought.
Sua cuique civitati (Laeli) religio sit, nbstra nobis, Tully thought fit every city
should be free in this behalf, adore their own Custodes et Topicos Deos, tutelar.5The Gentiles in India will eat no sensible crea- admit of no honest game and pleasure, no dancing,
tures, or aught that hath blood in it.  e6 Vandor- singing, other plays, recreations and games, hawking,
inilius de Aucupio. cap. 27.  87 Some explode all hunting, cock-fighting, bear-baiting, &c., because to see
human authors, arts, and sciences, poets, histories, &c., one beast kill another is the fruit of our rebellion
so precise, their zeal overruns their wits; and so stupid, against God, &c.  ss Nuda ac tremebunda cruentis
they oppose all human learning, because they are igno- Irrepet genibus si candida jusserit Ino. Juvenalis.
rant themselves and illiterate, nothing must be read Sect. 6.  89Munster Cosmog. lib. 3. cap. 444. Incidit
but Scriptures; but these mIen deserve to be pitied, in cloacam, unde se non possit eximere, implorat opera
rather than confuted. Others are so strict they will sociorum, sed illi negant, &c.  90 De benefic. 7. 2
3c2




630                           Religious Melancholy.                [Part. 3. Sec. 4.
and local gods, as Symmachus calls them. Isocrates adviseth Demonicus, 4 when he
came to a strange city, to 9 worship by all means the gods of the place," et unumquemque, Topicurn deum sic coli oportere, quomodo ipse prceceperit: which Cecilius
in 92 Minutius labours, and would have every nation sacrorum ritus gentiles habere et
deos colere municipes, keep their own ceremonies, worship their peculiar gods, which
Pomponius Mela reports of the Africans, Deos suos patrio more venerantur, they worship their own gods according to their own ordination. For why should any one
nation, as he there pleads, challenge that universality of God, Deum suum quem nec
ostendunt, nec vident, discurrantem  silicet et ubique prcesentem, in omnium mores.
actus, et occultas, cogitationes inquirentem, sfc., 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 Asike, Europae, Lybiae, diis ignotis et peregrinis: others otherwise, &c. Plinius Secundus, as appears by his Epistle to Trajan,
would not have the Christians so persecuted, and in some time of the reign of
Maximinus, as we find it registered in Eusebius lib. 9. cap. 9. there was a decree
made to this purpose, JNullus cogatur invitus ad hunc vel ilium deorum cultum, " let
no one be compelled against his will to worship any particular deity," and by Constantine in the 19th year of his reign as 9 Baronius informeth us,.Jemo alteri exhiibeat molestiam, quod cujusque animus vult, hoc quisque transigat, new gods, new
lawgivers, new priests, will have new ceremonies, customs and religions, to which
every wise man as a good formalist should accommodate himself.
94 " Saturnus periit, perierunt et sua jura,
Sub Jove nunc muindus, jussa sequare Jovis."
The said Constantine the emperor, as Eusebius writes, flung down and demolished
all the heathen gods, silver, gold statues, altars, images and temples, and turned them
all to Christian churches, infestus gentilium monumentis ludibrio exposuit; the Turk
now converts them again to Mahometan mosques. The like edict came forth in the
reign of Arcadius and Honorius. 95 Symmachus the orator in his days, to procure a
general toleration, used this argument, 96" 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 97 some will, there be infinite genii or
commanding spirits belonging to each of them; and so, per consequens (for they will
be all adored), infinite religions. And therefore let every territory keep their proper
rites and ceremonies, as their dii tutelares will, so Tyrius calls them,4" and according to the quarter they hold,"' their own institutions, revelations, orders, oracles,
which they dictate from time to time, or teach their own priests or ministers. This
tenet was stiffly maintained in Turkey not long since, as you may read in the third
epistle of Busbequius, 9" that all those should participate of eternal happiness, that
lived a holy and innocent life, what religion soever they professed."  Rustan Bassa
was a great patron of it; though Mahomet himself was sent virtute gladdi, to enforce
all, as he writes in his Alcoran, to follow 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 precincts of our own
church, and called Christians, to no heretics, schismatics, or the like; let the Spanish
inquisition, that fourth fury, speak of some of them, the civil wars and massacres in
France, our Marian times. 9Magillianus the Jesuit will not admit of conference
with a heretic, but severity and rigour to be used, non illis verba reddere, sedfurcas,figere oportet; and Theodosius is commended in Nicephorus, lib. 12. cap. 15.
00 "That he put all heretics to silence."  Bernard. Epist. 180, will have club law,
1 Numen venerare praesertim quod civitas colit. quisque aliquid de Deo percipit aut intelligit. 97 Cam92 Octavio dial.  93 Annal. tom. 3. ad annum 324. 1. panella Calcaginus, and others.  98 Eterne bleati94Ovid. " Saturn is dead, his laws died with him; now tudinis consortes fore, qui sancte innocenterque hane
that Jupiter rules the world, let us obey his laws." vitam traduxerint, quamcunque illi religionem sequuti
95 In epist. Sym.  6 OlQuia deus immensum quiddam sutnt. 9s Comment, in C. Tim. 6. ver. 20. et 21. severi.
est, et infinitum cujus natura perfecte cognosci non tate curn agendum, et non aliter. 0oo Quod silentiuin
potest, wequum ergo est, ut diversa ratione colatur prout haereticis indixerit.




Mem. 2. Subs. 1.]        Religious lelancholy in Defect.                       631
fire and sword for heretics,'L compel them, stop their mouths not with disputations,
or refute them  with reasons, but with fists;" and this is their ordinary practice.
Another company are as mild on the other side; to avoid all heart-burning, and contentious wars and uproars, they would have a general toleration in every kingdom,
no mulct at all, no man for religion or conscience be put to death, which 2 Thuanus
the French historian much favours; our late Socinians defend; Vaticanus against
Calvin in a large Treatise in behalf of Servetus, vindicates; Castilio, &c., Martin
Ballius and his companions, maintained this opinion not long since in France, whose
error is confuted by Beza in a just volume.   The medium    is best, and that which
Paul prescribes, Gal. i. " If any man shall fall by occasion, to restore such a one
with the spirit of meekness, by all fair means, gentle admonitions;" but if that will
not take place, Post unam et alteram admonitionem hcereticum devita, he must be
excommunicate, as Paul did by Hymenaeus, delivered over to Satan. Immedicabile
vulnus ense recidendum est. As Hippocrates said in physic, I may well say in divinity,
Quceferro non curantur, ignis curat. For the vulgar, restrain them by laws, mulcts,
burn their books, forbid their conventicles; for when the cause is taken away, the
effect will soon cease. Now for prophets, dreamers, and such rude silly fellows,
that through fasting, too much meditation, preciseness, or by melancholy, are distempered: the best means to reduce them ad sanam mentem, is to alter their course
of life, and with conference, threats, promises, persuasions, to intermix physic.
Hercules de Saxonii had such a prophet committed to his charge in Venice, that
thought he was Elias, and would fast as he did; he dressed a fellow in angel's
attire, that said he came from heaven to bring him divine food, and by that means
stayed his fast, administered his physic; so by the meditation of this forged angel
he was cured. 3Rhasis an Arabian, cont. lib. 1. cap. 9, speaks of a fellow that in
like case complained to him, and desired his help:' 1 asked him (saith he) what
the matter was; he replied, I am   continually meditating of heaven and hell, and
methinks I see and talk with fiery spirits, and smell brimstone, &c., and am so carried
away with these conceits, that I can neither eat, nor sleep, nor go about my business: I cured him (saith Rhasis) partly by persuasion, partly by physic, and so have
I done by many others."   We have frequently such prophets and dreamers amongst
us, whom we persecute with fire and faggot: I think the most compendious cure,
for some of them at least, had been in Bedlam. Sed de his satis.
MEMB. II.
SnBSECT. L.-Religious jMelancholy in defect; parties affected, Epicures, 3thieists,
Hypocrites, worldly secure, Carnalists; all impious persons, impenitent sinners, 4'c.
IN that other extreme or defect of this love of God, knowledge, faith, fear, hope,
&c. are such as err both in doctrine and manners, Sadducees, Herodians, libertines,
politicians: all manner of atheists, epicures, infidels, that 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,4 Melancthon calls it monstrosam
melancholiam, monstrous melancholy; or venenatam melancholiam, 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.
5" Esse aliquos manes, et subterranea regna,
Et conturn, et Stygio ranas in gurgite nigras,
Atque una transire vadum tot millia cymba,
Nec pueri credunt, nisi qui nondum tere lavantur."
Igne et fuste potius agendum cum hsereticis quam  Ego curavi medicine et persuasione; et sic plures alios.
cum disputationibus; os alia loquens, &c.  a Pr'ifat. 4 De anima, c. de humoribus.  Juvenal. "That
Hist.   3 Quidarn conquestus est mihi de hoc morbo, there are many ghosts and subterranean realms, and a
et deprecatus est ut ego ilium curarem; ego quTsivi ab boat-pole, and black frogs in the Stygian gulf, and that
eo quid sentiret; respondit, semper imaginor et cogito so many thousands pass over in one boat, not even boys
de Deo et angelis, &c. et ita demersus sum hac irmagi- believe, unless those not as yet washed for money."
natione, ut nes edam nec dormiam, nec negotiis, &c.




632                           Religious Melancholy.                [Part. 3. Sect. 4.
That there is either heaven or hell, resurrection of the dead, pain, happiness, or
world to come, credat Judceus Jdpella; 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
6Richard Dinoth) were so violently pursued between Huguenots and Papists, there
was a Company of good fellows laughed them all to scorn, for being such superstitious fools, to lose their wives and fortunes, accounting faith, religion, immortality
of the soul, mere fopperies and illusions.  Such loose 7atheistical spirits are too
predominant in all kingdoms.   Let them  contend, pray, tremble, trouble themselves
that will, for their parts, they fear neither God nor devil; but with that Cyclops in
Euripides,
" Haud ulla numina expavescunt caelitum,       " They fear no God but one,
Sed victimas uni deorum maximo,                They sacrifice to none,
Ventri offerunt, deos ignorant cweteros,"      But belly, and him adore,
For gods they know no more."
4 Their God is their belly," as Paul saith, Sancta mater 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 endeavours are to satisfy their lust and ap-,petite, how to please their genius, and to be merry for the present, Ede, lude, bibe,
post mortem nulla voluptas.8  " The same condition is of men and of beasts; as the
one dieth, so dieth the other,' Eccles. iii. 19.  The world goes round,
-s ----- " truditur dies die,
Novaeque pergunt interire Lunae:"'0 They did eat and drink of old, marry, bury, bought, sold, planted, built, and will
do still.   " n  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.
12 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 ourselves with rose-buds before they are withered, &c.'3Vivamus mea Lesbia et amemus, 4-c.   14 Come let us take our fill of love,
and pleasure in dalliance, for this is our portion, this is our lot. Tempora labuntur,
iacitisque senescimus annis.'5 For the rest of heaven and hell, let children and superstitious fools believe it: for their parts, they are so far from trembling at the dreadful day of judgment that they wish with Nero, Me vivo jiat, let it come in their
times: so secure, so desperate, so immoderate in lust and pleasure, so prone to revenge that, as Paterculus said of some caitiffs' in his time in Rome, Quod nequiter
ausi, fortiter executi: it'shall not be so wickedly attempted, but as desperately performed, whatever they take in hand. Were it not for God's restraining grace, fear
and shame, temporal punishment, and their own infamy, they would. Lycaon-like
exenterate, as so many cannibals eat up, or Cadmus' soldiers consume one another.
These are most impious, and commonly professed atheists, that never use the name
of God but to swear by it; that express nought else but epicurism in their carriage,
or hypocrisy; with Pentheus they neglect and contemn these rites and religious
ceremonies of the gods; they will be gods themselves, or at least socii deorum.
Divisum imperium cum Jove Ccesar habet.     " Caesar divides the empire with Jove."
Aproyis, an Egyptian tyrant, grew, saith 1' Herodotus, to that height of pride, insolency of impiety, to that contempt of Gods and men, that he held his kingdom so
sure, ut ai nemine deorum aut hominum sibi eripi posset, neither God nor men could
take it from him.'7A certain blasphemous king of Spain (as "'Lansius reports)
6Li. 5. Gal. hist. quamplurimi reperti sunt qui tot hasten to their wane."  o0 Luke xvii.  1 Wisd.
pericula suheuntes irridehant; et quae de fide, religione, ii. 2.  12 Vers. 6, 7, 8.  Is Catullus.  14 Prov. vii. 8.
&c. dicebant, ludibrio habehant, nihil eorumn admitten- 1 " Time glides away, and we grow old by years insen.
es de futura vita.' 50,000 atheists at this day in sibly accumulating."  16 Lib. 1.  17M. Montan.
Paris, Mercennus thinks.  s " Eat, drink, be merry; lib. 1. cap. 4.  Orat. Cont. Hispan. ne proximo
there is no more pleasure after death."  9 Hor. 1. 2. decennio deum adorarent, &c.
od. 18. "One day succeeds another, and new moons




Mem. 2. Subs. 1.]        Religious Melancholy in Defect.                      633
made an edict, that no subject of his, for ten years' space, should believe in, call on,
or worship any god.   And as 9 Jovius relates of" Mahomet the Second, that sacked
Constantinople, he so behaved himself, that he believed neither Christ nor Mahomet;
and thence it came to pass, that he kept his word and promise no farther than for
his advantage, neither did he care to commit any offence to satisfy his lust." I could
say the like of many princes, many private men (our stories are full of them) in
times past, this present age, that love, fear, obey, and perform all civil duties as they
shall find them expedient or behoveful to their own ends.   Securi adversus Deos,
securi adversus homines, votis non est opus, which 20 Tacitus reports of some Germans,
they need not pray, fear, hope, for they are secure, to their thinking, both firom Gods
and men. Bulco Opiliensis, sometime Duke of 31 Silesia, was such a one to a hair;
he lived (saith 22iEneas Sylvius) at 23Uratislavia, and was so mad to satisfy his lust,
that he believed neither heaven nor hell, or that the soul was immortal, but married
wives, and turned them up as he thought fit, did murder and mischief, and what he
list himself."  This duke hath too many followers in our days: say what you can,
dehort, exhort, persuade to the contrary, they are no more moved,-  quam si dura
silex aut stet MJarpesia cautes, than so many stocks, and stones; tell them of heaven
and hell, jtis to no purpose, laterem lavas, they answer as Ataliba that Indian prince
did friar Vincent, 24 " when he brought him  a book, and told him  all the mysteries
of salvation, heaven and hell, were contained in it: he looked upon it, and said he
saw no such matter, asking withal, how he knew it:" they will but scoff at it, or
wholly reject it. Petronius in Tacitus, when he was now by Nero's command bleeding to death, audiebat amicos nihil referentes de immortalitate animce, aut sapientum
placitis, sed levia carmina et faciles versus; instead of good counsel and divine
meditations, he made his friends sing him bawdy verses and scurrilous songs.  Let
them take heaven, paradise, and that future happiness that will, bonum est esse hlc, it
is good being here: there is no talking to such, no hope of their conversion, they
are in a reprobate sense, mere carnalists, fleshly minded men, which howsoever they
may be applauded in this life by some few parasites, and held for worldly wise men.
2" They seem to me (saith Melancthon) to be as mad as Hercules was when he
raved and killed his wife and children." A milder sort of these atheistical spirits
there are that profess religion, but timide et hcesitanter, tempted thereunto out of that
horrible consideration of diversity of religions, which are and have been in the world
(which argument Campanella, Atheismi Triumphati, cap. 9. both urgeth and answers),
besides the covetousness, imposture, and knavery of priests, qucefaciunt (as 26 Postellus observes) ut rebus sacris minis faciantfidem; 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? The sceptics urge this, and amongst others it is the conclusion of Sextus
Empericus, lib. 8. advers. Mathematicos: after many philosophical arguments and
reasons pro and con that there are gods, and again that there are no gods, he so
concludes, cum tot inter se pugnent, cyc.  Una tantum potest esse vera, as Tully likewise disputes: Christians say, they alone worship the true God, pity all other sects,
lament their case; and yet those old Greeks and Romans that worshipped the devil,
as the Chinese now do, aut deos topicos, their own gods; as Julian the apostate,
27Cecilius in Minutius, Celsus and Porphyrius the philosopher object: and as Machiavel contends, were much more noble, generous, victorious, had a more flourishing commonwealth, better cities, better soldiers, better scholars, better wits.  Their
gods overcame our gods, did as many miracles, &c. Saint Cyril, Arnobius, Minutius, with many other ancients of late, Lessius, Morneus, Grotius de Verit. Relig.
Christiana, Savanarola de Verit. Fidei Christiane, well defend; but Zanchius, 28 Cam19 Talem se exhibuit, tt nec in Christum, nec Maho- se videre ibi hujusmodi dicens rogansque unde hrec
metan crederet, unde effectutn ut promissa nisi quatenus sciret, quumn de celo et Tartaro contineri ibi diceret.
in suum cornmodum cederent minimie servaret, nec ullo 25 Non minus hi furunt quam Hercules, qui ronjugem et
scelere peccatum  statueret, ut suis desideriis satisfa-  liberos interfecit; habet htec etas plura hujamnodi por.
ceret.   20 Lib. de mor. Germ.  21 Or Breslau. tentosa monstra.  26 De orbis con. lib. 1. cap. 7.
22 Usque adeo insanus, ut nec inferos, nec superos esse 27 Nonne Romani sine Deo vestro regnant et fruuntur
dicat, animasque cum corporibus interire credat, &c. orbe toto, et vos et Deos vestros captives tenent, &c.
23 Europwe deser. cap. 24.  24 Fratres a Bry Amer. Minutius Octaviano.  28 Comment. in Genesin copiopar. 6. librum a Vincentio monacho datum abjecit, nihil sus in hoc subjecto.
s0




634                            Religious Melancholy.                  [Part. 3. Sec. 4.
panella, 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 thrive,
29" Nullos esse Deos, inane coelum,            There are no gods, heavens are toys,
Affirmat Selius: probatque, quod se        Selius in public justifies;
Factunm, duni negat haec, videt beatum."    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
30 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 stiff 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 31 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 grievously tormented
with sickness and aches, to his last hour. Are these signs and works of God's providence, to let one man be deaf, another dumb? A poor honest fellow lives in disgrace, woe and want, wretched he is; when as a wicked catiff abounds in superfluity
of wealth, keeps whores, parasites, and what he will himself:" Judis Jupiter hcec?
Talia multa connectentes, longum    reprehensionis sermonem   erga Dei providentiam
contexunt. 3 Thus they mutter and object (see the rest of their arguments in Marcennus in Genesin, and in Campanella, amply confuted), with many such vain cavils,
well known, not worthy the recapitulation or answering: whatsoever they pretend,
they are interim of little or no religion.
Cousin-germans to these men are many of our great philosophers and deists, who,
though they be more temperate in this life, give many good moral precepts, honest,
upright, and sober in their conversation, yet in effect they are the same (accounting
no man a good scholar that is not an atheist), nimis altum sapiunt, too much learning makes them mad. Whilst they attribute all to natural causes, 33 contingence of
all things, as Melancthon calls them, Pertinax homninuzm genus, a peevish generation
of men, that misled by philosophy, and the devil's suggestion, their own innate
blindness, deny God as much as the rest, hold all religion a fiction, opposite to reason and philosophy, though for fear of magistrates, saith 34Vaninus, they durst not
publicly profess it. Ask one of them of what religion he is, he scoffingly replies, a
philosopher, a Galenist, an 35Averroist, and with Rabelais a physician, a peripatetic,
an epicure.   In spiritual things God must demonstrate all to sense, leave a pawn
with them, or else seek some other creditor.    They will acknowledge Nature and
Fortune, yet not God: though in effect they grant both: for as Scaliger defines,
Nature signifies God's ordinary power; or, as Calvin writes, Nature is God's order,
and so things extraordinary may be called unnatural: Fortune his unrevealed will;
and so we call things changeable that are beside reason and expectation.      To this
purpose   6 Minutius in Octavio, and "3 Seneca well discourseth with them, lib. 4. de
beneficiis, cap. 5, 6, 7. "They do not understand what they say; what is Nature
but God? call him what thou wilt, Nature, Jupiter, he hath as many names as offices:
it comes all to one pass, God is the fountain of all, the first Giver and Preserver,
29Ecce pars vestrum et major et melior alget, fame Jupiter, do you hear those things? Collecting many such
laborat, et deus patitur, dissimulat, non vult, non facts, they weave a tissue of reproaches against God's
potest opitulari suis, et vel invalidus vel iniquus est. providence."  230mnia contingenter fieri volunt.
Cecilius in Minut. Dum rapiunt mala fata bonos, Melancthon in praeceptum prirnum.  34 Dial. 1. lib. 4.
ignoscite fasso, Sollicitor nullos esse putare deos. Ovid. de admir. nat. Arcanis.  5 Anima mea sit cum
Vidi ego diis fretos, multos decipi. Plautus Casina animis philosophorurn.  S6 Deum unum rnultis desigact. 2. scen. 5.  30 Martial. 1. 4. epig. 21.  at Ser. 30. nant norninibus, &c.  s7 Non intelligis te quum hbec
in 5. cap. ad Ephes. hic fractii est pedibus, alter firit, dicis, negare te ipsumr nomen Dei: quid enimn est aliud
alius ad extremani senectam progressus ormnem vitan Natura quam Dens? &c. tot habet appellationes quot
paupertate peragit, ille morbis gravissimis: sunt hac munera.
Providentia opera? hic surdus, ille imutus, &c. 3' Oh!




Mem. 2. Subs. 1.]          Religious Melancholy in Defect.                          635
from  whom    all things depend, 38 a quo, et per quem omnia, NJ/am quocunque vides
Deus est, quocunque moveris, " God is all in all, God is everywhere, in every place."
And yet this Seneca, that could confute and blame them, is all out as much to be
blamed and confuted himself, as mad himself; for he holds fatum           Stoicum, that
inevitable Necessity in the other extreme, as those Chaldean astrologers of old did,
against whom the prophet Jeremiah so often thunders, and those heathen mathematicians, Nigidius Figulus, magicians, and Priscilianists, whom St. Austin so eagerly
confutes, those Arabian questionaries, Novem Judices, Albumazer, Dorotheus, &c.,
and our countryman 39 Estuidus, that take upon them to define out of those great conjunction of stars, with Ptolomeus, the periods of kingdoms, or religions, of all future
accidents, wars, plagues, schisms, heresies, and what not? all from stars, and such
things, saith Maginus, Quce sibi et intelligentiis suis reservavit Deus, which God hath
reserved to himself and his angels, they will take upon them to foretel, as if stars
were immediate, inevitable causes of all future accidents. Caesar Vaninus, in his book
de admirandis naturee Jrcanis, dial. 52. de oraculis, is more free, copious, and open
in this explication of this astrological tenet of Ptolemy, than any of our modern
writers, Cardan excepted, a true disciple of his master Pomponatius; according 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
iMarinus Mercennus, as well he deserves), to natural causes (for spirits he will not
acknowledge), to that light, motion, influences of heavens and stars, and to the intelligences that move the orbs.   Intelligentia quce movet orbem    mediante celo, yec.
Intelligences do all: and after a long discourse of miracles done of old, si hcec
dcemones possint, cur non et intelligentice ccelorun   motrices?   And as these great
conjunctions, aspects of planets, begin or end, vary, are vertical and predominant, so
have religions, rites, ceremonies, and kingdoms their beginning, progress, periods, in
urbibus, regibus, religionibus, ac in particularibus hominibus, hcec vera ac manifesta
sunt, ut Jdristoteles innuere videtur, et quotidiana docet experientia, ut historias perlegens videbit; quid olim in Gentili lege Jove sanctius et illustrius? quid nunc vile
magis et execrandum?      Ita coelestia corpora pro mortalium beneficio religiones cediicant, et cumi cessat injluxus, cessat lex,4~ ec. And because, according to their tenets,
the world is eternal, intelligences eternal, influences of stars eternal, kingdoms, religions, alterations shall be likewise eternal, and run round after many ages; Jitque
iterum ad Troiam     magnus mittetur Achlilles; renascentur religiones, et ceremonies,
res humance in idem recident, nihil nunc quod non olimfuit, et post sceculorum revolutiones alias est, erit,"4 sc. idem  specie, saith Vaninus, non individuo quod Plato
signficavit. These (saith mine 42 author), these are the decrees of peripatetics, which
though I recite, in obsequium Christiance jidei detestor, as I am a Christian I detest
and hate.   Thus peripatetics and astrologians held in former times, and to this effect
of old in Rome, saith Dionysius Halicarnassus, lib. 7, when those meteors and prodigies appeared in the air, after the banishment of Coriolanus, 43 Men were diversely
affected: some said they were God's just judgments for the execution of that good
man, some referred all to natural causes, some to stars, some thought they came by
chance, some by necessity" decreed ab initio, and could not be altered.        The two
last opinions of necessity and chance were, it seems, of greater note than the rest.
44 " Sunt qui in Fortunae jam casibus omnia ponunt,
Et mrludum credunt nullo rectore moveri,
Natura volvente vices," &c.
For the first of chance, as 4' Sallust likewise informeth us, those old Romans generally received; " They supposed fortune alone gave kingdoms and eipires, wealth,
3 Austin.   39 Principio phmemer.  40 " In cities, oraculis.  43 Varie hornines affecti, alii dei judikings, religions, and in individual men, these things cium ad tarn pii exilium, alii ad naturam referebant,
are true and obvious, as Aristotle appears to imply, and nec ab indignatione dei, sed humanis causis, &c. 12.
daily experience teaches to the reader of history: for Natural. quaest. 33. 39.  44 Ju. Sat. 13. "There
what was more sacred and illustrious, by Gentile law, are those who ascribe everything to chance, and believe
than Jupiter? what now more vile and execrable? In that the world is made without a director, nature inthis way celestial objects suggest religions for worldly fluencing the vicissitudes,"&c.  45 Epist. ad C. Cesar.
motives, and when the influx ceases, so does the law," Rornani olim putabant fortunam regna et imperia
&c.      41 "And again a great Achilles shall be sent dare: Credebant antea mortales fortunam solatm opes
against Troy: religions and their ceremonies shall be et honores largiri, idque duabus de causis; primurn
born again; however affairs relapse into the same quod indignus quisque dives honoratus, potens; altetrack, there is nothing now that was not formerly and rum, vix quisquam perpetuo bonis iisfrui visus. Postec
Will not be again," &c.  42 Vaninus dial. 52. de prudentiores didicere fortuoanm suam quemque fingere.




636                           Religious Melancholy.               [Part. 3. Sec. 4.
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 any one 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 erat infatis, it cannot be altered, semel jussit, semper
paret Deus, nulla vis rumpit, nullce preces, nec ipsum fulmen, God hath once said it,
and it must for ever stand good, no prayers, no threats, nor power, nor thunder itself
can alter it. Zeno, Chrysippus, and those other Stoics, as you may read in Tully 2.
de divinatione, Gellius, lib. 6. cap. 2. &c., maintained as much.  In all ages, there
have been such, that either deny God in all, or in part; some deride him, they could
have made a better world, and ruled it more orderly themselves, blaspheme him, derogate at their pleasure from him.'Twas so in 46 Plato's time, " Some say there be
no gods, others that they care not for men, a middle sort grant both."  Si non sit
Deus, unde mala? si sit Deus, unde mala?     So Cotta argues in Tully, why made
he not all good, or at least tenders not the welfare of such as are good? As the
woman told Alexander, if he be not at leisure to hear causes, and redress them, why
doth he reign? 47 Sextus Empericus hath many such arguments.      Thus perverse
men cavil. So it will ever be, some of all sorts, good, bad, indifferent, true, false,
zealous, ambidexters, neutralists, lukewarm, libertines, atheists, &c. They will see
these religious sectaries agree amongst themselves, be reconciled all, before they will
participate with, or believe any: they think in the meantime (which 48 Celsus objects,
and whom Origen confutes), "We Christians adore a person put to 49 death with no
more reason than the barbarous Getes worshipped Zamolxis, the Cilicians Mopsus,
the Thebans Amphiaraus, and the Lebadians Trophonius; one religion is as true as
another, new fangled devices, all for human respects;" great-witted Aristotle's works
are as much authentical to them as Scriptures, subtle Seneca's Epistles as canonical
as St. Paul's, Pindarus' Odes as good as the Prophet David's Psalms, Epictetus' Enchiridion equivalent to wise Solomon's Proverbs. They do openly and boldly speak
this and more, some of them, in all places and companies. 50," Claudius the emperor
was angry with Heaven, because it thundered, and challenged Jupiter into the field;
with what madness! saith Seneca; he thought Jupiter could not hurt him, but he
could hurt Jupiter."  Diagoras, Demonax, Epicurus, Pliny, Lucian, Lucretius,Contemptorque Deunm Jlezentius, " professed atheists all" in their times: though not
simple atheists neither, as Cicogna proves, lib. 1. cap. 1. they scoffed only at those
Pagan gods, their plurality, base and fictitious offices.  Gilbertus Cognatus labours
much, and so doth Erasmus, to vindicate Lucian from scandal, and there be those
that apologize for Epicurus, but all in vain; Lucian scoffs at all, Epicurus he denies
all, and Lucretius his scholar defends him in it:
51 " Humnana ante oculus fade6 cum vita jaceret  " When human kind was drench'd in superstition,
In terris oppressa gravicum religione,  With ghastly looks aloft, which frighted mortal
Qute caput a cceli regionibus ostendebat,  men," &c.
Horribili super aspectu mortalibus instans," &c.
He alone, like another Hercules, did vindicate the world from that monster.  Uncle
52 Pliny, lib. 2. cap. 7. nat. hist. and lib. 7. cap. 55, in express words denies the immortality of the soul. 53 Seneca doth little less, lib. 7. epist. 55. ad Lucilium, et lib.
de consol. ad JMartiam, or rather more.  Some Greek Commentators would put as
much upon Job, that he should deny resurrection, &c., whom Pineda copiously confutes in cap. 7. Job, vers. 9. Aristotle is hardly censured of some, both divines and
philosophers.  St. Justin in Percenetica ad Gentes, Greg. NJazianzen. in disput. adversus Eun., Theodoret, lib. 5. de curat. graec. ajfec., Orige7l. lib. de principiis.
Pomponatius justifies in his Tract (so styled at least) De immortalitate Jnimcea Scaliger (who would forswear himself at any time, saith Patritius, in defence of his
46 10 de legib. Alii negant esse deos, alii deos non putavit sibi nocere non posse, et se nocere tamen Jovi
curare res humanas, alii utraque concedunt.  47 Lib. |posse.  51 Lib. 1.. 5 Id(em status post nortem,
8. ad mathem.   48 Origen. contra Celsum. 1. 3. hos ac fuit antequam nasceremur, et Seneca. Idem erit
immerito nobiscum conferri fuss declarat.  49 Cruci- post me quod ante me fuit.  53 Lucernie eadem col.
fixurn deum ignominiose Ltcianus vita peregrin. Chris- ditio quum extinguitur, ac fuit antequam accenderetur;
tur  vocat.  50 De ira, 16. 34.  Iratus cclo quod ob-  ita et hominis.
streperet, ad pugnam vocans Jovein, quanta dementia?




Mem. 2. Subs. 1.]        Religious Melancholy in Defect.                     637
great master Aristotle), and Dandinus, lib. 3. de anima, acknowledge as much. Averroes oppugns all spirits and supreme powers; of late Brunus (infcelix Brunus,
54 Kepler calls him), Machiavel, Caesar Vaninus lately burned at Toulouse in France,
and Pet. Aretine, have publicly maintained such atheistical paradoxes, 5 with that
Italian Boccacio with his fable of three rings, &c., ex quo infert haud posse internosci,
quce sit verior religio, Judaica, Mahometana, an Christiana, quoniam eadem signa, ec.,
" from which he infers, that it cannot be distinguished which is the true religion,
Judaism, Mahommedanism, or Christianity,' &c. 56 Marinus Meicennus suspects
Cardan for his subtleties, Campanella, and Charron's Book of Wisdom, with some
other Tracts, to savour of 57 atheism: but amongst the rest that pestilent book de
tribus mundi impostoribus, quem sine horrore (inquit) non legas, et mundi Cymbalum
dialogis quatuor contentum, anno 1538, auctore Peresio, Parisiis excusum, 5 &c. 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 59 Colerus, as in this age: the like complaint Mercennus
makes in France, 50,000 in that one city of Paris. Frederic the Emperor, as 60 Matthew Paris records licet non sit recitabile (I use his own words) is reported to have
said, Tres prcestigiatores, MJoses, Christus, et Mahomet, uti mundo dominarentur, totum
populum sibi contemporaneum seduxisse. (Henry, the Landgrave of Hesse, heard him
speak it,) Si principes imperii institutioni mece adhcererent, ego multo meliorem modun
credendi et vivendi ordinarem.
To these professed atheists, we may well add that impious and carnal crew of
worldly-minded men, impenitent sinners, that go to hell in a lethargy, or in a dream;
who though they be professed Christians, yet they will nulla pallescere culpa, make
a conscience of nothing they do, they have cauterized consciences, and are indeed in
a reprobate sense, " past all feeling, have given themselves over to wantonness, to
work all manner of uncleanness even with greediness, Ephes. iv. 19. They do know
there is a God, a day of judgment to come, and yet for all that, as Hugo saith, ita
comedunt ac dormiunt, ac si diem judicii evasissent; ita ludunt ac rident, ac si in ccelis
cum Deo regnarent: they are as merry for all the sorrow, as if they had escaped all
dangers, and were in heaven already:
61 --   Metus omnes, et inexorahile fatum
Subjecit pedibus, strepitumque Acherontis avari."
Those rude idiots and ignorant persons, that neglect and contemn the means of their
salvation, may march on with these; but above all others, those Herodian temporizing
statesmen, political Machiavelians and hypocrites, that make a show of religion, but
in their hearts laugh at it. Simulata sanctitas duplex iniquitas; they are in a double
fault, " that fashion themselves to this world," which 62 Paul forbids, and like Mercury, the planet, are good with good, bad with bad. When they are at Rome, they
do there as they see done, puritans with puritans, papists with papists; omnium horarum homines, formalists, ambidexters, lukewarm Laodiceans. 63All their study is to
please, and their god is their commodity, their labour to satisfy their lusts, and their
endeavours to their own ends. Whatsoever they pretend, or in public seem to do,
644"With the fool in their hearts, they say there is no God." Heus tu —  de Jove
quid sentis? " Hulloa! what is your opinion about a Jupiter?"  Their words are as
soft as oil, but bitterness is in their hearts; like 65Alexander VI. so cunning dissemblers, that what they think they never speak. Many of them   are so close, you
can hardly discern it, or take any just exceptions at them; they are not factious,
oppressors as most are, no bribers, no simoniacal contractors, no such ambitious,
lascivious persons as some others are, no drunkards, sobrii solem vident orientem,
sobrii vident occidentem, they rise sober, and go sober to bed, plain dealing, upright,
honest men, they do wrong to no man, and are so reputed in the world's esteem at
least, very zealous in religion, very charitable, meek, humble, peace-makers, keep all
duties, very devout, honest, well spoken of, beloved of all men: but he that knows
54 Dissert. cum ninc sider.  65 Campanella, cap. 18. de immortal. anima.  60 Pag. 645. an. 1238. ad finein
Atheism. triumphat.  s6 Comment. in Gen. cap. 7. Henrici tertii. Idem Pisterius, pag. 743. in compilat.
67 So that a man may meet an atheist as soon in his sua.  6 Virg. " They place fear, fate, and the sound
study as in the street.  5sSimonis religio incerto of craving Acheron under their feet."  62 Rom. xii. 2.
auctore Cracovise edit. 1588, conclusio lihri est, Ede cOOmnnis Aristippum decuit color, et status, et res.
itaque, bibe, lude, &c. jam Deus figmentum est. 09 Lih. 6i Psal. xiii. 1.  0 Gaicciardini.
3D




638                         Religious.Melancholy.             [Part. 3. Sec. 4.
better how to judge, he that examines the heart, saith they are hypocrites, Cor dolo
plenum; sonant vitium percussa maligne, they are not sound within. As it is with
writers 66 oftentimes, Plus sanctimonice in libello, qudm libelli auctore, more holiness
is in the book than in the author of it: so'tis with them: many come to church
with great Bibles, whom Cardan said he could not choose but laugh at, and will now
and then dare operam.Jugustino, read Austin, frequent sermons, and yet professed
usurers, mere gripes, tota vitea ratio epicurea est; all their life is epicurism and atheism,
come to church all day, and lie with a courtezan at night. Qui curios simulant et
Bacchanalia vivunt, they have Esau's hands, and Jacob's voice: yea, and many of
those holy friars, sanctified men, Cappam, saith Hierom, et cilicium induunt, sed intus
latronem tegunt. They are wolves in sheep's clothing, Introrsum turpes, speciosi
pelle decora, "Fair without, and most foul within." 67Latet plerumque sub tristi
amictu lascivia, et deformis horror vili veste tegitur; ofttimes under a mourning weed
lies lust itself, and horrible vices under a poor coat. But who can examine all those
kinds of hypocrites, or dive into their hearts? If we may guess at the tree by the
fruit, never so many as in these days; show me a plain-dealing true honest man: Et
pudor, et probitas, et timor omnis abest. He that shall but look into their lives, and
see such enormous vices, men so immoderate in lust, unspeakable in malice, furious
in their rage, flattering and dissembling (all for their own ends) will surely think
they are not truly religious, but of an obdurate heart, most part in a reprobate sense,
as in this age. But let them carry it as they will for the present, dissemble as they
can, a time will come when they shall be called to an account, their melancholy is
at hand, they pull a plague and curse upon their own heads, thesaurisant iram Dei.
Besides all such as are in deos contumeliosi, blaspheme, contemn, neglect God, or
scoff at him, as the poets feign of Salmoneus, that would in derision imitate Jupiter's
thunder, he was precipitated for his pains, Jupiter intonuit contra, P'c. so shall they
certainly rue it in the end, (68in se spuit, qui in celum spuit), their doom's at hand,
and hell is ready to receive them.
Some are of opinion, that it is in vain to dispute with such atheistical spirits in the
meantirme,'tis not the best way to reclaim them. Atheism, idolatry, heresy, hypocrisy,
though they have one common root, that is indulgence to corrupt affection, yet their
growth is different, they have divers symptoms, occasions, and must have several
cures and remedies.'Tis true some deny there is any God, some confess, yet believe
it not; a third sort confess and believe, but will not live after his laws, worship and
obey him: others allow God and gods subordinate, but not one God, no such general God, non talem deum, but several topic gods for several places, and those not to
persecute one another for any difference, as Socinus will, but rather love and cherish.
To describe them in particular, to produce their arguments and reasons, would
require a just volume, I refer them therefore that expect a more ample satisfaction,
to those subtle and elaborate treatises, devout and famous tracts of our learned
divines (schoolmen amongst the rest, and casuists) that have abundance of reasons
to prove there is a God, the immortality of the soul, &c., out of the strength of
wit and philosophy bring irrefragable arguments to such as are ingenuous and well
disposed; at the least, answer all cavils and objections to confute their folly and
madness, and to reduce them, si fieri posset, ad sanam mentem, to a better mind,
though to small purpose many times. Amongst others consult with Julius Caesar
Lagalla, professor of philosophy in Rome, who hath written a large volume of, late
to confute atheists: of the immortality of the soul, Hierom. Montanus de immortalitate Jtnimce: Lelius Vincentius of the same subject: Thomas Giaminus,
and Franciscus Collius de Paganorum animabus post mortem, a famous doctor of
the Ambrosian College in Milan. Bishop Fotherby in his Atheomastix, Doctor
Dove, Doctor Jackson, Abernethy, Corderoy, have written well of this subject in
our mother tongue: in Latin, Colerus, Zanchius, Paleareus, lllyricus, 69 Philippus,
Faber Faventinus, &c. But instar omnium, the most copious confuter of atheists is
Marinus Mercennus in his Commentaries on Genesis: 70 with CampaneJlas Atheismus Triumphatus. He sets down at large the causes of this brutish passion, (seventeen in number I take it) answers all their arguments and sophisms, which he re66 Erasmus.  67 Hierom.  68 Senec. consol. l Atheos. Venetiis 1627, quarto.  o7 Edit.Roma, fol
ad Polyb. ca. 21.  69Disput. 4. Philosophie adver.  1631.




Mem. 2. Subs. 2.]            Despair's Definition.                        639
duceth 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.  His Colophon is how
to resist and repress atheism, and to that purpose he adds four especial means or
ways, which who so 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
71 one distinguisheth; that unholy he defines out of Tully to be ^Egritudinem animi
sine ulla rerum expectatione meliore, a sickness of the soul without any hope or expectation of amendment; which commonly succeeds fear; for whilst evil is expected, we fear: but when it is certain, we despair. According to Thomas 2. 2ce. distinct. 40. art. 4. it is Recessus a re desiderata, propter impossibilitatem existimatam,
a restraint from the thing desired, for some impossibility 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 i~ not muchlto be discommended, as in
wars it is a cause many times of extraordinary valour; as Joseph. lib. 1. de bello
Jud. cap. 14. L. Danceus in.lphoris. 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 nullam sperare salutem, "the
only hope for the conquered is despair." In such courses when they see no remedy,
but that they must either kill or be killed, they take courage, and oftentimes, prceter
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, 72 thought they would not depart unrevenged, and thereupon desperately
giving an assault, conquered their enemies. NAec alia causa victorice (saith Justin
mine author) qvdm quod desperaverant. William the Conqueror, when he first
landed in England, sent back his ships, that his soldiers might have no hope of retiring back. 73 Bodine excuseth his countrymen's overthrow at that famous battle at
Agincourt, in Henry the Fifth his time, (cui simile, saith Froissard, tota listoria producere non possit, which no history 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 74after 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 men are past hope of
obtaining any suit, or in despair of better fortune; Desperatio facit monachumn 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 75 Paterculus tells
the story, perceiving himself and Fulvius 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 inquitfacis, 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 capite in
carceris januam eJfuso cerebro expiravit, and so desperate died. But these are
equivocal, improper. " When I speak of despair," saith 7 Zanchie, " I speak not of
every kind, but of that alone which concerns God. It is opposite to hope, and a
most pernicious sin, wherewith the devil seeks to entrap men."  Musculus makes
four kinds of desperation, of God, ourselves, our neighbour, or anything 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 themselves, which according to Aristotle
7 Abernethy, c. 24. of his Physic of the Soul. interscindas, &c.  75 Poster volum.  76 Super
2 Omissa spe victorire in destinatam mortem con- praeceptum primum de Relig. et partibus ejus. Non
spirant, tantusque ardor singulos cepit, ut victores se loquor de omni desperatione, sed tantum de ea qua desputarent si non inulti morerentur. Justin. 1.20. 73Me- perare solent homines de Deo; opponitur spei, et est
thod. hist. cap. 5.  74 Hosti abire volenti itei minine peccatum gravissimum, &c.




640                         Religious Melancholy.             [Part. 3. Sect. 4.
is insomnium vigilantiumn  a waking dream; but this divine hope which proceeds
from confidence, and is an anchor to a floating soul; spes alit agricolas, even in our
temporal affairs, hope revives us, but in spiritual it farther animateth; and were it
not for hope, " we of all others were the most miserable," as Paul saith, in this life;
were it not for hope, the heart would break; "for though they be punished in the
sight of men," (Wisdom iii. 4.) yet is " their hope full of immortality:" yet doth it
not so rear, as despair doth deject; this violent and sour passion of despair, is of all
perturbations most grievous, as 77Patritius holds. Some divide it into final and temporal; 78final 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 79 " from weakness of faith," as in David when he was oppressed he
cried out, "  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 ot
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 discourse, 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 burthen, 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.
xvii. 5. " Rather to be strangled and die, than to be in his bonds." "~The part
affected is the whole soul, and all the faculties of it; there is a privation of joy,
hope, trust, confidence, of present and future good, and in their place succeed fear,
sorrow, &c. as in the symptoms shall be shown. The heart is grieved, the conscience wounded, the mind eclipsed with black fumes arising from those perpetual
terrors.
SUBSECT. III. —Causes of Despair, the Devil, Melancholy, YMeditation, Distrust.
Weakness of Faith, Rigid Ministers, JMisunderstanding Scriptures, Guilty Consciences, dyc.
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 persecutes them
with that worm of conscience, as he did Judas, 81 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. 82 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 midst
of my bowels." So Psalm lxxxviii. 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." Jiut 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 produceth this effect, is the melancholy humour itself, which is balneum
diabolic the devil's bath; and as in Saul, those evil spirits get in 83 as it were, and
take possession of us. Black choler is a shoeing-horn, a bait to allure them, insomuch that many writers make melancholy an ordinary cause, and a symptom of
despair, for that such men are most apt, by reason of their ill-disposed temper, to
distrust, fear, grief, mistake, and amplify whatsoever they preposterously conceive, or
falsely apprehend. Conscientia scrupulosa nascitur ex vitio naturali, complexione
77 Lib. 5. lit. 21. de regis institut. Omniuim pertuba- fidelitate proficiscens. 80 Abernethy. 81 1 Sam. ii. 16,
tionur deterrima.  78 Reprobi usque ad finerm per. 82 Psal. xxxviii. vers. 9. 14.  86 Immiscent se mali
tinaciter persistunt. Zanchius.  79 Vitium  ab in- genii, Lei. lib. 1. cap. 16.




Mem. 2. Subs. 3.]              Despair his Causes.                            641
tnelancholica (saith Navarrus cap. 27. num. 282. tom. 2. cas. conscien.) The body
works upon the mind, by obfuscating the spirits and corrupted instruments, which
4 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 torment procures them  and all extremity of bitterness; much melancholy is without affliction of conscience, as
86 Bright and Perkins illustrate by four reasons; and yet melancholy alone may be
sometimes a sufficient cause of this terror of conscience. 8 Faelix Plater so found
it in his observations, e melancholicis alii damnatos se putant, Deo curce non sunt, nec
prcedestinati, 4yc. " They think they are.not predestinate, God hath forsaken them;"
and yet otherwise very zealous and religious; and'tis common to be seen, 4 melancholy for fear of God's judgment and hell-fire, drives men to desperation; fear and
sorrow, if they be immoderate, end often with it." Intolerable pain and anguish,
long sickness, captivity, misery, loss of goods, loss of friends, and those lesser
griefs, do sometimes effect it, or such dismal accidents. Si non statim relevantur,
s7Miercennus, dubitani an sit Deus, if they be not eased forthwith, they doubt whether
there be any God, they rave, curse, 46 and are desperately mad because good men are
oppressed, wicked men flourish, they have not as they think to their desert," and
through impatience of calamities are so misaffected.  Democritus put out his eyes,
ne malorum civium prosperos videret successus, because he could not abide to see
wicked men prosper, and was therefore ready to make away himself, as "sAgellius
writes of him. Faelix Plater hath a memorable example in this kind, of a painter's
wife in Basil, that was melancholy for her son's death, and for melancholy became
desperate; she thought God would not pardon her sins, 89" and for four months still
raved, that she was in hell-fire, already damned."  When the humour is stirred up,
every small object aggravates and incenseth it, as the parties are addicted. "~The
same author hath an example of a merchant man, that for the loss of a little wheat,
which he had over long kept, was troubled in conscience, for that he had not sold it
sooner, or given it to the poor, yet a good scholar and a great divine; no persuasion
would serve to the contrary, but that for this fact he was damned: in other matters
very judicious and discreet. Solitariness, much fasting, divine meditation, and contemplations of God's judgments, most part accompany this melancholy, and are
main causes, as 9lNavarrus holds; to converse with such kinds of persons so troubled,
is sufficient occasion of trouble to some men. JNonnulli ob longas inedias, studia et
meditationes ccelestes, de rebus sacris et religione senmper agitant, eyc. Many, (saith
P. Forestus) through long fasting, serious meditations of heavenly things, fall into
such fits; and as Lemnius adds, lib. 4. cap. 21, 92" If they be solitary given, superstitious, precise, or very devout: seldom shall you find a merchant, a soldier, an innkeeper, a bawd, a host, a usurer, so troubled in mind, they have cheverel 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 mischief, 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 93 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, wobuld
spit in my face, and ask me if I did not smell brimstone, but at last he was by him
cured. Such another story I find in Plater observat. lib. 1. A poor fellow had done
s Cases of conscience, 1. 1. 16.  85 Tract. Melan. natam se putavit, et quatuor menses Gehenna- poenam
capp. 33 et 34.  8s C. 3. de mentis alien. Deo minus sentire.  901566. ob triticum diutius servaturn conse curse esse, nec ad salutem predestinatos esse. Ad scientitestimulisagitatur,&c. 91 Tom. 2. c.27.num.282.
desperationem swpe ducit htec melancholia, et est fre- conversatio cum scrupulosis, vigilice, jejunia.  92 Soliquentissila ob supplicii meturn eternumque judicium; tarios et superstitiosos plerumque exagitatconscientia,
maeror et metus in desperationem plerumque desinunt. non mercatores, lenones, caupones, feneratores, &c.
67Comment. in 1. cap. gen. artic. 3. quia impii florent, largiorem hi nacti sunt conscientiaml. Juvenes pieoni opprimuntur, &c. alius ex consideratione hujus rumque conscientiam negligunt, senes autetm, &c
aeria desperabundus.  83 Lib. 20. c, 17.  89 Dam- 93 Annon sentis sulphur inquit?
81                             3D2




642                              Religious Melancholy.                   [Part. 3. Sec. 4.
some fou. offence, and for fourteen days would eat no meat, in the end became desperate, the divines about him could not ease him, 4 but so he died. Continual meditation of God's judgments troubles many, MJzulti ob timoremfuturi judicii, saith Guatinerius cap. 5. tract. 15. 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 judgments.'"   Quoties diem ilium
cogito (saith 95 Hierome) toto corpore contremisco, I tremble as often as I think of it.
The terrible meditation of hell-fire and eternal punishment much torments a sinful
silly soul. What's a thousand years to eternity?       Ubi mceror, ubi fetus, 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 burns for ever, innumerable infinite
millions of years, in omnne cevum in aeternum. 0 eternity!
WJ"j Eternitas est illa vox,    Eternitas est ilia vox,  AIternitas, ternitas
Vox illa fulmninatrix,     — meta carens et orta, &c.     Versat coquitque pectus.
Tonitruis minacior,        Tormenta nulla territant,      Auget hiec pcenas indies,
Fragoribusque cceli,       Q.ue finiuntur annis;         Centuplicatque flammas," &c.
This meditation terrifies these poor distressed souls, especially if their bodies be
predisposed by melancholy, they religiously given, and have tender consciences,
every small object affrights them, the very inconsiderate reading of Scripture itself,
and misinterpretation of some places of it; as,      Many are called, few are chosen.
Not every one that saith Lord.     Fear not little flock.  He that stands, let him take
heed lest he fall.   Work out your salvation with fear and trembling.         That night
two shall be in a bed, one received, the other le-ft.   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."' NJon
est volentis nec currentis, sed miserentis Dei.   These and the like places terrify the
souls of many; election, predestination, reprobation, preposterously conceived, offend
divers, with a deal of foolish presumption, curiosity, needless speculation, contemplation, solicitude, wherein they trouble and puzzle themselves about those questions
of grace, free will, perseverance, God's secrets; they will know more than is revealed of God in his word, human capacity, or ignorance can apprehend, and too
importunate inquiry after that which is revealed; mysteries, ceremonies, observation
of Sabbaths, laws, duties, &c., with many such which the casuists discuss, and
schoolmen broach, which divers mistake, misconstrue, misapply to themselves, to
their own undoing, and so fall into this gulf. " They doubt of their election, how
they shall know, it, by what signs.     And so far forth," saith Luther, " with such
nice points, torture and crucify themselves, that they are almost mad, and all they
get by it is this, they lay open a gap to the devil by desperation to carry them to
hell;" but the greatest harm  of all proceeds from those thundering ministers, a most
frequent cause they are of this malady: 97 and do more harm        in the church (saith
Erasmus) than they that flatter; great danger on both sides, the one lulls them
asleep in carnal security, the other drives them to despair."    Whereas,98 St. Bernard
well adviseth, " We should not meddle with the one without the other, nor speak
of judgment without mercy; the one alone brings desperation, the other security."
But these men are wholly for judgment; of a rigid disposition themselves, there is
no mercy with them, no salvation, no balsam for their diseased souls, they can speak
of nothing but reprobation, hell-fire, and damnation; as they did Luke xi. 46. lade
men with burdens grievous to be borne, which they themselves touch not with a
finger.'Tis familiar with our papists to terrify men's souls with purgatory, tales,
visions, apparitions, to daunt even the most generous spirits,t "to 99 require charity,"5
9* Desperabundus mnisere periit.  99 In 17. Johannis. fold."  97 Ecclesiast. 1. 1. Hand scio an majus dis.
Non pauci se cruciant, et excarnificant in tantum, ut crimen ab his qui blandiuntur, an ab his qui territant;
non partmn absint ab insania; neque tamen aliud hac ingens utrinque periculum: alii ad securitatem ducunt,
mentis anxietate efficiunt, quam ut diabolo potestatem  alii afflictionunm magnitudine mentem absorbent, et in
faciant it.sos per desperationemn ad infernos producendi. desperationem trahunt.  98 Bern. sup. 16. cant. 1.; Drexelius Nicet. lib. 2. cap. 11. "Eternity, that word, alterum sine altero proferre non expedit; recorda; o
that tremendous word, more threatening than thunders solius judicii in desperationem prnecipitat, et mise iand the artillery of heaven-Eternity, that word, with- cordiae fallax ostentatio pessimam generat securitatem.
out end or origin. No torments affright us which are 99 In Luc. hom. 103. exigunt ab aliis charitatem, benedi.
limited to years: Eternity, eternity, occupies and in- centiam, cum ipsi nil spectent prapter libidinen, inflames the heart-this it is that daily augments our suf- vidiam, avaritiam.
W'-rings, and multiplies our heart-burnings a hundred



Mem. 2. Subs. 3.]             Despair his Causes.                            643
as Brentius observes, A 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: Heu quantum patimur pro Christo, as'00 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 behind,
whilst in their ordinary sermons they speak so much of election, predestination, reprobation; ab cterno, subtraction of grace, prweterition, voluntary permission, &c., by
what signs and tokens they shall discern and try themselves, whether they be God's
true children elect, an sint reprobi, prcedestinati, C4c., with such scrupulous points,
they still aggravate sin, thunder out God's judgments without respect, intempestively
rail at and pronounce them damned in all auditories, for giving so much to sports
and honest recreations, making every small fault and thing indifferent an irremissible
offence, they so rent, tear and wound men's consciences, that they are almost mad,
and at their wits' end.
"6 These bitter potions (saith  Erasmus) are still in their mouths, nothing but gall
and horror, and a mad noise, they make all their auditors desperate:" many are
wounded by this means, and they commonly that are most devout and precise, have
been formerly presumptuous, and certain of their salvation; they that have tender
consciences, that follow sermons, frequent lectures, that have indeed least cause,
they are most apt to mistake, and fall into these miseries. I have heard some complain of Parson's 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 required in this kind.
The last and greatest cause of this malady, is our own conscience, sense of our
sins, and God's anger justly deserved, a guilty conscience for some foul offence formerly committed, —   2 0 miser Oreste, quid morbi te perdit? Or: Conscientia, Sum
enim mihi conscius de malis perpetratis.3  " A good conscience 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 conscience,
which is a great ledger book, wherein are written all our offences, a register to lay
them up, (which those 4 Egyptians in their hieroglyphics expressed by a mill, as well
for the continuance, as for the torture of it) grinds our souls with the remembrance
of some precedent sins, makes us reflect upon, accuse and condemn our ownselves.
5" Sin lies at door," &c. I know there be many other causes assigned by Zanchius,
6Musculus, and the rest; as incredulity, infidelity, presumption, ignorance, blindness, ingratitude, discontent, those five grand miseries in Aristotle, ignominy, need,
sickness, enmity, death, &c.; but this of conscience is the greatest, 7Instar ulceris
Corpus jugiter percellens: The scrupulous conscience (as 8Peter Forestus 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 inconveniences."  The poet calls them  furies
dire, but it is the conscience alone which is a thousand witnesses to accuse us,'~J^octe dieque suum gestant in pectore testem. A continual testor to give in evidence,
to empanel a jury to examine us, to cry guilty, a persecutor with hue and cry to follow, an apparitor to summon us, a bailiff to carry us, a serjeant to arrest, an attorney
to plead against us, a gaoler to torment, a judge to condemn, still accusing, denouncing, torturing and molesting. And as the statue of Juno in that holy city near Euphrates in 1 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 plea100 Leo decimus.  i Deo futuro judicio, de damna. misere castigat plena scrupulis conscientia, nodum in
tione horrendum crepunt, et amaras illas polationes in scirpo quaerunt, et ubi nulla causa subest, misericordie
ore semper habent, ut multos inde in desperationem divinae diffidentes, se Orco destinant.  sCcelius,
cogant.   a Euripides. "O wretched Orestes, what lib. 6.  10 Juvenal. "Night and day they carry
malady consumes you?"  3 " Conscience, for I an their witnesses in the breast."  n Lucian. de dea
conscious of evil."  4 Pierius.   Gen. iv. Syria. Si adstiteris, te aspicit; si transeas, visa te
e9 causes Musculus makes.  -Plutarch.  sAlios sequitur.




644                          Religious Melancholy.               [Part. 3. Sect. 4.
sant days, and fortunate adventures, merry tides, this conscience at last doth arrest
us. Well he may escape temporal punishment, 12bribe a corrupt judge, and avoid
the censure of law, and flourish for a time; "for 3 who ever saw (saith Chrysostom)
a covetous man troubled in mind when he is telling of his money, an adulterer mourn
with his mistress in his arms? we are then drunk with pleasure, and perceive nothing:" yet as the prodigal son had dainty fare, sweet music at first, merry company, jovial entertainment, but a cruel reckoning in the end, as bitter as wormwood,
a fearful visitation commonly 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
Lucian's tyrant, lectus et candela, the bed and candle did bear witness, to torment
their souls for their sins past. Tragical examples in this kind are too familiar and
common: Adrian, Galba, Nero, Otho, Vitellius, Caracalla, were in such horror of
conscience for their offences committed, murders, rapes, extortions, injuries, that they
were weary of their lives, and could get nobody to kill them. 14 Kennetus, King of
Scotland, when he had murdered his nephew Malcom, King Duffe's son, Prince of
Cumberland, and with counterfeit tears and protestations dissembled the matter a
long time, 5 4 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'6 Cominaus 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 Cominaeus) 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 Falkoners; both Ferdinand his father, and he himself never made conscience 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 murders which they had committed? 7 Why
doth the devil haunt many men's houses after their deaths, appear to them living,
and take possession of their habitations, as it were, of their palaces, but because of
their several villanies? Why had Richard the Third such fearful dreams, saith Polydore, but for his frequent murders?   Why was Herod so tortured in his mind?
because he had made away Mariamne h'is 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? Caelius,
lib. 27. cap. 22. See more in Plutarch, in his tract De his qui sero 4a Jumine puniuntur, and in his book De tranquillitate animi, Sc. 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'8 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:
19 " Assequitir Nemesique virim vestigia servat,
Ne male quid facias."And she is, as 20Ammianus, lib. 14. describes her, "the queen of causes, and moderator of things," now she pulls down the proud, now she rears and encourageth those
that are good; he gives instance in his Eusebius; Nicephorus, lib. 10. cap. 35. eccles.
hist. in Maximinus and Julian.   Fearful examples of God's just judgment, wrath
12 Prima hec est ultio, quod se judice nemo nocens interdin per somnum visis horrore plenis putremefac.
absolvitur, improba quamvis gratia fallacis praetoris tus, &c.  Ha De hello Neapol.  17 Thirens de locis
vicerit urnam. Juvenal.  13 Quis unquam vidit ava- infestis, part. 1. cap. 2. Nero's mother was still in his
rum ringi, dum lucrum adest, adulteruin dum potitur eyes.  s1 Psal. xliv. 1.  1-9" And Nemesis pur.
voto, lugere in perpetrando scelere? voluptate sumus sues and notices the steps of men, lest you commit
ebrii, proinde non sentimus, &c.  14 Buchanan, lib. 6. any evil."  20 Regina causarum et arbitra rerumn,
Hist. Scot.  15 Animus conscientia sceleris inquietus, nunc erectas cervices opprimit, &c.
nullum admisit gaudium, sed semper vexatus noctu et




Mem. 2. Subs. 4.]            Symptoms of Despair.                        645
and vengeance, are to be found in all histories, of some that have been eaten to death
with rats and mice, as 21 Popelius, 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.
impugn by twenty-two arguments, Tritemius, 22 Munster, Magdeburgenses, and many
others relate for a truth. Such another example I find in Geraldus Cambrensis 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 aggravate this fearful malady in other
religions, I see no reason at all why a papist at any time should despair, or be
troubled for his sins; for let him be never so dissolute a caitiff so notorious a villain,
so monstrous a sinner, out of that treasure of indulgences and merits of which the
pope is dispensator, he may have free pardon and plenary remission of all his sins.
There be so many general pardons for ages to come, forty thousand years to come,
so many jubilees, so frequent gaol-deliveries out of purgatory for all souls, now
living, or after dissolution of the body, so many particular masses daily said in several churches, so many altars consecrated to this purpose, that if a man have either
money or friends, or will take any pains to come to such an altar, hear a mass, say
so many paternosters, undergo such and such penance, he cannot do amiss, it is
impossible his mind should be troubled, or he have any scruple to molest him.
Besides that Taxa Camerce Jpostolicce, 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 miscarry or be
misaffected, 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 frequently therefore take hold in others.
SUBSECT. IV.-Symptoms of Despair, Fear, Sorrow, Suspicion,.inxiety, Horror of
Conscience, Fearful Dreams and Visions.
As shoemakers do when they bring home shoes, still cry leather is dearer and
dearer, may I justly say of those melancholy symptoms: these of despair are most
violent, tragical, and grievous, far beyond the rest, not to be 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, 23Timanthes did in his picture of Iphigenia, now ready to be'sacrifced, when he had painted Chalcas mourning, Ulysses sad,
but most sorrowful Menelais; and showed all his art in expressing a variety of
affections, he covered the maid's father Agamemnon's head with a veil, and left it to
every spectator to conceive what he would himself; for that true passion and sorrow in summzo gradu, such as his was, could not by any art be deciphered. What
he did in his picture, I will do in describing the symptoms of despair; imagine what
thou canst, fear, sorrow, furies, grief, pain, terror, anger, dismal, ghastly, tedious,
irksome, &c. it is not sufficient, it comes far short, no tongue can tell, no heart conceive it.'Tis an epitome of hell, an extract, a quintessence, a compound, a mixture
of all feral maladies, tyrannical tortures, plagues, and perplexities. There is no
sickness almost but physic provideth a remedy for it; to every sore chirurgery will
provide a slave; friendship helps poverty; hope of liberty easeth imprisonment;
aiAlex. Gaguinus catal. reg. Pol.  2 Cosmog. omnes quem possent, maximum mcerorem in virginia
Munster, et Magde.  23 PlIinius, cap. 10. 1. 35. Con-  patre cogitarent.
sumptis affectibus, Againemnonis caput velavit, ut




646                            Religious Melancholy.                [Part. 3. Sec. 4.
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? 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, concur in this, it is more than melancholy in the highest degree; a burning fever of the
soul; so mad, saith 24 Jacchinus, by this misery; fear, sorrow, and despair, he puts
for ordinary symptoms of melancholy.     They are in great pain and horror of mind,
distraction of soul, restless, full of continual fears, cares, torments, anxieties, they
can neither eat, drink, nor sleep for them, take no rest,
6 "Perpetua impietas, nec mensae tempore cessat,' Neither at bed, nor yet at board,
Exagitat vesana quies, somnique furentes."      Will any rest despair afford."
Fear takes away their content, and dries the blood, wasteth the marrow, alters their
countenance, " even in their greatest delights, singing, dancing, dalliance, they are
still (saith 26Lemnius) tortured in their souls." It consumes them to nought, " I am
like a pelican in the wilderness (saith David of himself, temporally afflicted), an owl,
because of thine indignation," Psalm cii. 8, 10, and Psalm lv. 4.  "5My heart trelnbleth 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 27 sleep is (if it be any) unquiet, subject to fearful dreams
and terrors.  Peter in his bonds slept secure, forJhe knew God protected him; and
Tully makes it an argument of Roscius Amerinus5 innocency, that he killed not his
father, because he so securely slept. Those martyrs in the primitive church were
most 28 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, 29'" their conscience will not let them be
quiet," in perpetual fear, anxiety, if they be not yet apprehended, they are in doubt
still they shall be ready to betray themselves, as Cain did, he thinks every man will
kill him; " and roar for the grief of heart," Psalm xxxviii. 8, as David did; as Job
did, xx. 3, 21, 22, &c., "; Wherefore is light given to him that is in misery, and life
to them that have heavy hearts? which long for death, and if it come not, search it
more than treasures, and rejoice when they can find the grave." They are generally
weary of their lives, a trembling heart they have, a sorrowful mind, and little or no
rest.  Terror ubique tremor, timor undique et undique terror.   " Fears, terrors, and
affrights in all places, at all times and seasons."  Cibum et potum pertinaciter aversantur multi, nodum in scirpo quceritantes, et culpam  imaginantes ubi nulla est, as
Wierus writes de Lamiis lib. 3. c. 7. "they refuse many of them     meat and drink,
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 conscience, 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."  30Marinus Mercennus, in his Cominent 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 Deus (inquit) ut serviam illi, quid proderit si oraverim; si prcesens est, cur
non succurrit? cur non me carcere, inedid, squalore confectum liberat? quid ego
feci? 2fc. absit a me hujusnmodi 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
24 Cap. 15. in 9. Rhasis.  25Juv. Sat. 13.  26 Men. et dormientes perterrefacit. Philost. lib. 1. de vita
tern eripit tirnor hic; vulturn, toturnque corporis habi- Apollonii.  28 Eusebius, Nicephorus eccles. hist.
tuni itninutat, etiain  in  deliciis, in tripudiis, in  syn-  lib. 4. c. 17.  29 Seneca, lib. 18. epist. 106.  Con.
posiis, in ainplexu coinjugis carnificinam exercet, lib. 4. scientia aliud agere non patitur, perturbatain vitarn
cap. 21.   27 Non sinit consciencia tales homi- agunt, nunquam vacant, &c.  so Artic. 3. ca. 1. fol.
nes recta verba proferre, aut rectis quenquam oculis 230. quod horrendurn diccu, desperabundns quidam me
aspicere, ab omni hominum cewtu eosdein exterminat, presente cuni ad patientiam hortaretur, &c.




Mem. 2. Subs. 5.]           Prognostics of Despair.                       647
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 cannot repent, believe or
think a good thought, so far carried; ut cogantur ad impia cogitandum etiam contra
voluntatem, said 31 Foelix Plater, ad blasphemiami erga deumn ad multa horrenda perpetranda, ad manus violentas sibi inferendas, <c., and in their distracted fits and
desperate humours, to offer violence to others, their familiar and dear friends sometimes, or to mere strangers, upon very small or no occasion; for he that cares not
for his own, is master of another man's life. They think evil against their 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 32 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 3Francis 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, Bullovat, 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. corn. 23. cap. lib. 3. Whilst I was writing this Treatise,
saith Montaltus, cap. 2. de mel. 34 A nun came to me for help, well for all other
matters, but troubled in conscience for five years last past; she is almost mad, and
not able to resist, thinks she hath offended God, and is certainly damned."  Faelix
Plater hath store of instances of such as thought themselves damned, 5 forsaken 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.
SUB SECT. V.-Prognostics of Despair, Atheism, Blasphemy, violent death, 4yc.
MOST part these kind of persons make S6away 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?" Prov. xviii. 14. As Cain, Saul,
Achitophel, Judas, blasphemed and died. Bede saith, Pilate died desperate eight years
after Christ. 37Fcelix Plater hath collected many examples. 3S 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? If they die so obstinately and suddenly, that they cannot so much as wish for mercy, the worst is to
be suspected, because they die impenitent. 39If their death had been a little more
lingering, wherein they might have sdme leisure in their hearts to cry for mercy,
31 Lib. 1. obser. cap. 3.  32 Ad inaledicendum  Deo.  ex darnatorurn nuinero.  Deo non esse curie aliaque
sa Goulart.  31 Dum hec scribo, implorat opern mearn  infinita qua proferre non audebant, vel ahhorrebant.
monacha, in reliquis sana, et judicio recta. per. 5. annos  36 Musculls, Patritus, ad vinm sibi inferendarn cogit homimelancholica; danmnatum  se dicit, conscientiee stimultis  nes.  d De rlenrtis alienat. observ. lib. 1.  98 Uxor Mer.
oppressa, &c.  35 Alios conquerentes audivi se esse catoris diu vexationibus tentata, &c.  29 Abertethy.




648                          Religious Melancholy.              [Part. 3. Sec. 4.
charity may judge the best; divers have been recovered out of the very act of hanging and drowning themselves, and so brought ad sanam mentem, they have been
very penitent, much abhorred their former act, confessed that they have repented in
an instant, and cried for mercy in their hearts. If a man put desperate hands upon
himself, by occasion of madness or melancholy, if he have given testimony before
of his regeneration, in regard he doth this not so much out of his will, as ex vi
morbi, we must make the best construction of it, as 40Turks do, that think all fools
and madmen go directly to heaven.
SUBSECT. VI.-Cure of Despair by Physic, Good Counsel, Comforts,,yc.
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 e faucibus Erebi, from the chops of hell, and out of the devil's paws,
though they have by 41 obligation, given themselves to him. Some out of their own
strength, and God's assistance, 4 Though He kill me, (saith Job,) yet will I trust in
Him," out of good counsel, advice and physic. 42Bellovacus cured a monk by altering his habit, and course of 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 service 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, &c. are to be rectified
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 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 otherwise 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 corrected and counterpoised. Many excellent exhortations, phrsenetical discourses, are extant to this purpose, for such as are any way
troubled in mind: Perkins, Greenham, Hayward, Bright, Abernethy, Bolton, Culmannus, Helmingius, Cwelius Secundus, Nicholas Laurentius, are copious on this subject: Azorius, Navarrus, Sayrus, &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 4 friends, recollect 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, 44 how
unavailable and vain men's councils are to comfort 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 stand
affected, or capable of good advice, before any remedies be applied: to such therefore as are so thoroughly searched and examined, I address this following discourse.
Two main antidotes, 45Hemmingius observes, opposite to despair, good hope out
of God's word, to be embraced; perverse security and presumption from the devil's
treachery, to be rejected; I/la salus animce hzec pestis; one saves, the other kills,
occidit aniimam, saith Austin, and doth as much harm as despair itself,46 Navarrus the
casuist reckons up ten special cures out of Anton. 1. part. Tit. 3. cap. 10. 1. God.
2. Physic. 3. 47 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,
40 Busbequius.  41 John Major vitis patrum: qui- quam vana sit et inefficax humanorum verborum penes
dam negavit Christum, per Chirographum post resti. afflictos consolatio, nisi verhum Dei audiatur, a quo
tutus.   42Trincavelius lib. 3.  43My brother,  vita, refrigeratio, solatium, pcenitentia.  45 Antid.
George Burton, M. James Whitehall, rector of Checkley, adversus desperationem.  46 Tom. 2. c. 27. num. 282.
in Staffordshire, my quondam chamber-fellow, and late 47 Aversio cogitationis a re scrupulosa, contraventio
fellow student in Christ Church, Oxon.  44Scio scrupulorum.




Mem. 2. Subs. 6.]              Cure of Despair.                           649
Gerson, lib. de vit. spirit. Sayrus, lib. 1. cons. cap. 14. repeat and approve out of
Emanuel Roderiques, 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, according to their several causes and
symptoms, as we shall find them distressed and complain.
The main matter which terrifies and torments most that are troubled in
mind, is the enormity of their offences, the intolerable burthen of their sins,
God's heavy wrath and displeasure so deeply apprehended, that they account
themselves reprobates, quite forsaken of God, already damned, past all hope of
grace, incapable of mercy, diaboli mancipia, slaves of sin, and their offences so
great they cannot be forgiven. But these men must know there is no sin so
heinous which is not pardonable in itself, no crime so great but by God's mercy it
may be forgiven. " Where sin aboundeth, grace aboundeth much more," Rom. v.
20. And what the Lord said unto Paul in his extremity, 2 Cor. xi. 9. " My grace is
sufficient for thee, for my power is made perfect through weakness:" concerns every
man in like case. His promises are made indefinite to all believers, generally spoken
to all touching remission of sins that are truly penitent, grieved for their offences,
and desire 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 that are heavy laden, and I will ease
you."   Ezek. xviii. 27, "At what time soever a sinner shall repent him of his sins
from the bottom of his heart, I will blot out all his wickedness out of my remembrance saith the Lord."  Isaiah xliii. 25, "I even I am He that put away thine iniquity for mine own sake, and will not remember thy sins."  "As a father (saith
David Psal. ciii. 13) hath compassion on his children, so hath the Lord compassion
on them that fear him." And will receive them again as the prodigal son was entertained, Luke xv., if they shall so come with tears in their eyes, and a penitent
heart. Peccator agnoscat, Deus ignoscit. " The Lord is full of compassion and
mercy, slow to anger, of great kindness," Psal. ciii. 8. "He will not always chide,
neither keep His anger for ever," 9. " As high as the heaven is abovb the earth, so
great is His mercy towards them that fear Him,'" 11. "As far as the East is from
the West, so far hath He removed our sins from us," 12. Though Cain cry out in
the anguish of his soul, my punishment is greater than I can bear,'tis not so; thou
liest, Cain (saith Austin), "God's mercy is greater than thy sins. His mercy is
above all His works,"' Psal. cxlv. 9, able to satisfy for all men's sins, antilutron, 1
Tim. ii. 6. His mercy is a panacea, a balsam for an afflicted soul, a sovereign medicine, an alexipharmacum for all sins, a charm for the devil; his mercy was great to
Solomon, to Manasseh, to Peter, great to all offenders, and whosoever thou art, it
may be so to thee. For why should God bid us pray (as Austin infers) " Deliver
us from all evil," nisi ipse misericors perseveraret, if He did not intend to help us?
He therefore that 48doubts of the remission of his sins, denies God's mercy, and
doth Him injury, saith Austin. Yea, but thou repliest, I am a notorious sinner, mine
offences are not so great as infinite. Hear Fulgentius, 49 " 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 magnitude." Hear 50 Chrysostom, " Thy
malice may be measured, but God's mercy cannot be defined; thy malice is circumscribed, His mercies infinite." As a drop of water is to the sea, so are thy misdeeds
to His mercy: nay, there is no such proportion to be given; for the sea, though
48Magnam injuriam Deo facit qui diffidit de ejus Dei autem misericordia mensuram non habet. Tua
misericordia.  49 Bonitas invicti non vincitur; in- malitia circumscripta est, &c. Pelagus etsi magnum
finiti misericordia non finitur.  50 Horn. 3. De mensuram habet; dei auten, &c.
poenitentia: Tua quidem malitia mensuram habet.
82                             3E




650                            Religious Melanc7hoy.                 [Part. 3. Sec 4.
great, yet may be measured, 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 5" Chrysostom, "to make thee secure and negligent,
but to cheer thee up." Yea but, thou urgest again, 1 have little comfort of this
which is said, it concerns me not: Inanis pcenitentia quam sequens culpa coinquinat,
jtis 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: 52 to what end is it to ask forgiveness of my sins, and yet daily to sin again
and again, to do evil out of a habit? I daily and hourly offend in thought, word,
and deed, in a relapse by mine own weakness and 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 quotidice peccas, quotidie,
saith Chrysostom pcenitentiam age, if thou daily offend, daily repent: 53 if twice,
thrice, a hundred, a hundred thousand times, twice, thrice, a hundred thousand times
repent." As they do by an old house that is out of repair, still mend some part or
other; so do by thy soul, still reform some vice, repair it by repentance, call to Him
for grace, and thou shalt have it; " For we are freely justified by His grace," Rom.
iii. 24.  If thine enemy repent, as our Saviour enjoined Peter, forgive him  seventyseven times; and why shouldst thou think God will not forgive thee? Why should
the enormity of thy sins trouble thee?   God can do it, he will do it.   " My conscience (saith 54 Anselm) dictates to me that I deserve damnation, my repentance will
not suffice for satisfaction: but thy mercy, O Lord, quite overcometh all my transgressions." The gods once (as the poets feign) with a gold chain would pull Jupiter out of heaven, but all they together- could not stir him, and yet he could draw
and turn them as he would himself; maugre all the force and fury of these infernal
fiends, and crying sins, " His grace is sufficient.'   Confer the debt and the payment;
Christ and Adam; sin, and the cure of it; the disease and the medicine; confer the
sick man to his physician, and thou shalt soon perceive that his power is infinitely
beyond it.   God is better able, as 55 Bernard informeth us, " to help, than sin to do
us hurt; Christ is better able to save, than the devil to destroy."  56If he be a skilful Physician, as Fulgentius adds, " he ~can cure all diseases; if merciful, he will."
NJon est perfecta bonitas d qua non omnis malitia vincitur, His goodness is not absolute and perfect, if it be not able to overcome all malice.  Submit thyself unto Him,
as St. Austin adviseth, 57" 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 though our sins be as red as scarlet, He can
make them as white as snow," Isai. i. 18. Doubt not of this, or ask how it shall
be done: He is all-sufficient that promiseth; quifecit mundurn 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
sorry 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. n5Peccatum vulnus,
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.  59 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.     6044 This doth not repel a
51 Non ut desidiores vos faciain, sed ut alacriores red- languor insanabilis occurrit: tu tantum doceri te sine,
dam.      62 Pro peccatis veniam poscere, et mala de manum ejus ne repelle: novit quid agat; non tantuin
novo iterare.  3 Si bis, si ter, si centies, si centies delecteris cum fovet, sed toleres quum secat. 58 Chrys.
millies, toties pcenitentiam age.  5 Conscientia horn. 3. de pcenit.  59 Spes salutis per quam peccamea meruit damnationemn, pcnitentia non sufficit ad tores salvantur, Deus ad misericordiaml provocatur.
satisfactionem: sed tua misericordia superat ormnem  Isidor. omnnia ligata tu solvis, contrita sanas, confusa
offensionern.   55 Multo efficacior Christi mors in lucidas, desperata animas.  60 Chrys. horn.. non
bonuin, quam peccata nostra in mnalum. Christus po- fornicatorer abnuit, non ebrium avertit, noi slupertentior ad salvandum, quam daemon ad perdendum. bum repellit, non aversatur Idololatram, n0 n adllte66 Peritus medicus potest oinnes infirinitates sanare; si rum, sed omnes suscipit, omnibus communicat.
nisericors, vult.  57 Omniipotenti medico nullus




Mem. 2. Subs. 6.]               Cure of Despair.                             651
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 yet by repentance (saith Curysologus) they got both
JIagisterium et ministerium sanctitatis, the Magistery of holiness. The prodigal son
went far, but by repentance he came home at last. 61 This alone will turn a wolf
into a sheep, make a publican a preacher, turn a thorn into an olive, make a debauched fellow religious," a blasphemer sing halleluja, make Alexander the coppersmith truly devout, make a devil a saint. 62" 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 stupend metamorphosis.
" A hawk came into the ark, and went out again a hawk; a lion came in, went out
a lion; a bear, a bear; a wolf, a wolf; but if a hawk came into this sacred temple
of repentance, he will go forth a dove (saith 63 Chrysostom), a wolf go out a sheep,
a lion a lamb. 64 This gives sight to the blind, legs to the lame, cures all diseases,
confers grace, expels vice, inserts virtue, comforts and fortifies the soul." Shall I
say, let thy sin be what it will, do but repent, it is sufficient. 65 Quen pwnitet peccasse pene est innocens.'Tis true indeed and all-sufficient 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 sorry for their sins, they find no grief for sin in themselves, 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, Rom. 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
66 Fulgentius) is delighted in the conversion of a sinner, he sets no time;" prolixitas
tenploris Deo non prcejudicat, aut gravitas peccati, deferring of time or grievousness
of sin, do not prejudicate his grace, things past and to come are all one to Him, as
present:'tis never too late to repent. 67" This heaven 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, 68 Whatsoever thou shalt
do, how great a sinner soever, 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 thee to repentance.5"  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 thou art a reprobate; He came to call sinners to repentance,
Luke v. 32, of which number thou art one; He came to call thee, and in his time
will surely call thee. And although as yet thou hast no inclination to pray, 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, a'nd peradventure already bud, howsoever thou dost not perceive.'Tis Satan's policy to plead
against, suppress and aggravate, to conceal those sparks of faith in thee. Thou dost
not believe, thou sayest, yet thou wouldst believe if thou couldst,'tis thy desire to
believe; then pray, 9" Lord help mine unbelief:" and hereafter thou shalt certainly
believe: 70Dabitur sitienti, it shall be given to him that thirsteth.  Thou canst not
yet repent, hereafter thou shalt; a black cloud of sin as yet obnubilates thy soul,
terrifies thy conscience, but this cloud may conceive a rainbow at the last, and be
quite dissipated 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 repentance itself, though not in nature, yet in
61 Chrys. hom. 5.  62 Qui turpihus cantilenis ali- deputatur; pro presentibus habentur tain praeterita
quando inquinavit os, divinis hymnis anitnum purga- quam futura.  67 Austin. Semper prenitentite portus
bit.  6 Hom. 5. Introivit hie quis accipiter, columba apertus est ne desperemus.  68 Qiicquid feceris,
exit; intrpivit lupus, ovis egreditur, &c.  64 Omnes quantumcunque peccaveris, adhuc in vita es, unde te
languores sanat, cmecis visurn, claudis gressum, gratiam omnino si sanare te nollet Deus, auferret; parcendo
confert, &t,.  6 Seneca. " He who repents of his clamat ut redeas, &c.  69 Matt. vi. 23.  To Rev.
sins is well nigh innocent."  6 Delectatur Deus xxi. 6.
conversione peccatoris; ornne tempus vitee conversioui




652                          Religious Melancholy.               [Part. 3. Sect. 4.
God's acceptance; a willing mind is sufficient.  " Blessed are they that hunger and
thirst 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. 18. 7 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 constant 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 72 Chrysostom truly teacheth,
that is available, but God's mercy that is annexed to it, He accepts the will for the
deed: so that I conclude, to feel in ourselves the want of grace, and to be grieved
for it, is grace itself. I am troubled with fear my sins are not forgiven, Careless
objects: but Bradford answers they are; " For God hath given thee a penitent and
believing heart, that is, a heart which desireth to repent and believe; for such an
one is taken of him (He accepting the will for the deed) for a truly penitent and
believing heart.
All this is true thou repliest, but yet it concerns not thee,'tis verified in ordinary
offenders, in common sins, but thine are of a higher strain, even against the Holy
Ghost himself, irremissible sins, sins of the first magnitude, written with a pen of
iron, engraven with a point of a diamond. Thou art 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 given thy soul to the devil, as witches and conjurors do, explicite and implicite, by compact, band and obligation (a desperate, a
fearful case) to satisfy thy lust, or to be revenged of thine enemies, thou didst never
pray, come to church, hear, read, or do any divine duties with any devotion, but for
formality and fashion'-sake, with a kind of reluctance,'twas troublesome and painful to thee to perform any such thing, prceter voluntatem, against thy will. Thou
never mad'st any conscience of lying, swearing, bearing false witness, murder, adultery, 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; the 73 Scripture false, rude, harsh, immethodical: heaven, hell, resurrection, mere toys and fables, 74 incredible, impossible, absurd, vain, ill contrived; religion, policy, and human invention, to keep men in obedience, or for profit, invented by priests and law-givers.to that purpose. If there be
any such supreme power, he takes no notice of our doings, hears not our prayers,
regardeth them not, will not, cannot help, or else he is partial, an excepter of persons,
author of sin, a cruel, a destructive God, to create our souls, and destinate them to
eternal damnation, to make us worse than our dogs and horses, why doth he not
govern things better, protect good men, root out wicked livers? why do they prosper
and flourish? as she raved in the 7 tragedy —   pellices cerlum tenent, there they
shine, Suasque Perseus aureas stellas habet, where is his providence? how appears it?
76 " Marmoreo Licinus turnulo jacet, at Cato parvo,
Pomponius nullo, quis putet esse Deos."
71 Ahernethv, Perkins.  72 Non est poonitentia, and objections are well answered in John Downam's
sed Dei misericordia annexa.  73 Cacilius Minutio, Christian Warfare.  75 Seneca.  76 " Licinus
Omnia ista figmenta mala sanLe religionis, et inepta lies in a marble tomb, hut Cato in a mean one; Pom.
solatia a poetis inventa, vel ab aliis ob commodum, ponius has none, who can think therefore that there
&uperstitiosa misteria, &c.  74 These temptations are Gods?"




Mem. 2. Subs. 6.]             Cure of Despair.                         653
Why doth he suffer Turks to overcome Christians, the enemy to triumph over his
church, paganism to domineer in all places as it doth, heresies to multiply, such
enormities to be committed, and so many such bloody wars, murders, massacres,
plagues, feral diseases! why doth he not make us all good, able, sound? why makes
he 77venomous creatures, rocks, sands, deserts, this earth itself the muck-hill of the
world, a prison, a house of correction? 78J entimur regnare Jovem, <4c., with many
such horrible and execrable conceits, not fit to be uttered; Terribilia defide, horribilia de Divinitate. They cannot some of them but think evil, they are compelled
volentes nolentes, to blaspheme, especially when they come to church and pray,
read, &c., such foul and prodigious suggestions come into their hearts.
These are abominable, unspeakable offences, and most opposite to God, tentationes fcede et impie, yet in this case, he or they that shall be tempted and so affected,
must know, that no man living is free from such thoughts in part, or at some times,
the most divine spirits have been so tempted in some sort, evil custom, omission of
holy exercises, ill company, idleness, solitariness, melancholy, or depraved nature,
and the devil is still ready to corrupt, trouble, and divert our souls, to suggest such
blasphemous thoughts into our fantasies, ungodly, profane, monstrous and wicked
conceits: If they come from Satan, they are more speedy, fearful and violent, the
parties cannot avoid them: they are more frequent, I say, and monstrous when they
come; for the devil he is a spirit, and hath means and opportunities to mingle himself with our spirits, and sometimes more slily, sometimes more abruptly and openly,
to suggest such devilish thoughts into our hearts; he insults and domineers in
melancholy distempered fantasies and persons especially; melancholy is balneum
diaboli, as Serapio holds, the devil's bath, and invites him to come to it. As a sick
man frets, raves in his fits, speaks and doth he knows not what, the devil violently
compels such crazed souls to think such damned thoughts against theirswills, they
cannot but do it; sometimes more continuate, or by fits, he takes his advantage, as
the subject is less able to resist, he aggravates, extenuates, affirms, denies, damns,
confounds the spirits, troubles heart, brain, humours, organs, senses, and wholly
domineers in their imaginations. If they proceed from themselves, such thoughts,
they are remiss and moderate, not so violent and monstrous, not so frequent. The
devil commonly suggests things opposite to nature, opposite to God and his word,
impious, absurd, such as a man would never of himself, or could not conceive, they
strike terror and horror into the parties) own hearts. For if'he or they be asked
whether they do approve of such like thoughts or no, they answer (and their own
souls truly dictate as much) they abhor them as much as hell and the devil himself,
they would fain think otherwise if they could; he hath thought otherwise, and with
all his soul desires so to think again; he doth resist, and hath some good motions
intermixed 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: 79they are
thy crosses, the devil's sins, and he shall answer for them, he doth enforce thee to
do that which thou dost abhor, and didst never give consent to: and although he
hath sometimes so slily set upon thee, and so far prevailed, as to make thee in some
sort to assent to such wicked thoughts, to delight in, yet they have not proceeded
from a confirmed will in thee, but are of that nature which thou dost afterwards
reject and abhor. Therefore be not overmuch troubled and dismayed with such
kind of suggestions, at least if they please 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. Satance est mala ingerere (saith Austin) nostrum non
consentire: as Satan labours to suggest, so must we strive not to give consent, and
it will be sufficient: 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 pardonable yet, through God's mercy and goodness, they
77 Vid. Campanella cap. 6. Atheis. triumphat. et,c. 2. I colum, &c.  78 Lucan. " It can't be true that Just
ad argumentum 12. ubi plura. Si Deus bonus unde Jove reigns."  79Perkins.
3E2




654                        Religious Melancholy.            [Part. 3. Sec. 4.
may be forgiven, if they be penitent and sorry for them. Paul himself confesseth,
Rom. xvii. 19. " He did not the good he would do, but the evil which he would not
do;'tis not 1, but sin that dwelleth in me."'Tis not thou, but Satan's suggestions,
his craft and subtility, his malice: comfort thyself 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. 8S X No mal sins against the Holy Ghost, but he that wilfully
and finally renounceth Christ, and contemneth him and his word to the last, without
which there is no salvation, from which grievous sin, God of his infinite mercy
deliver us." Take hold of this to be thy comfort, and meditate withal on God's
word, labour to pray, to repent, to be renewed in mind, " keep thine heart with all
diligence." Prov. iv. 13, resist the devil, and he vwill 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 all they read or hear, to their own overthrow; the more they
search and read Scriptures, or divine treatises, the more they puzzle themselves, as
a bird in a net, the more they are entangled and precipitated into this preposterous
gulf: "M1any are called, but few are chosen," Matt. xx. 16. and xxii. 14. with such
like places of Scripture misinterpreted strike them with horror, they doubt presently
whether they be of this number or no: God's eternal decree of predestination, absolute reprobation, and such fatal tables, they form to their own ruin, and impinge upon
this rock of despair. How shall they be assured of their salvation, by what signs?
" If the righteous scarcely be saved, where shall the ungodly and sinners appear?"
I Pet. iv. 18. Who knows, saith Solomon, whether he be elect? This grinds their
souls, how shall they discern they are not reprobates? But I say again, how shall
they discern they are? From the devil can be no certainty, for he is a liar from the
beginning; if he suggests any such thing, as too frequently he doth, reject him as a
deceiver, an enemy of human kind, dispute not with him, give no credit to him,
obstinately refuse him, as St. Anthony did in the wilderness, whom the devil set
upon in several shapes, or as the collier did, so do thou by him. For when the
devil tempted him with the weakness of his faith, and told him he could not be
saved, as being ignorant in the principles of religion, and urged him moreover to
know what he believed, 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, &c., when the devil could get no other answer, he left him. If
Satan summon thee to answer, send him to Christ: he is thy liberty, thy protector
against cruel death, raging sin, that roaring lion, he is thy righteousness, thy Saviour,
and thy life. Though he say, thou art not of the number of the elect, a reprobate,
forsaken of God, hold thine own still, hic murus aheneus esto, "let this be as a bulwark, a brazen wall to defend thee, stay thyself in that certainty of faith; let that
be thy comfort, Christ will protect thee, vindicate thee, thou art one of his flock, he
will triumph over the law, vanquish death, overcome the devil, and destroy hell. If
he say thou art none of the elect, no believer, reject him, defy him, thou hast thought
otherwise, and mayest so be resolved again; comfort thyself; this persuasion cannot come from the devil, and much less can it be grounded from thyself? men are
liars, and why shouldest thou distrust? A denying Peter, a persecuting Paul, an
adulterous cruel David, have been received; 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
so Hemingius. Nemo peccat in spiritum sanctum nisi salus; quo peccato liberet nos Dominus Jesus Chris.
qui finaliter et voluntarie renunciat Christum, eumque tus. Amen.
et ejus verbum extreme contemnit, sine qua nulla




Mem. 2. Subs. 6.]              Cure of Despair.                           655
the world, but that through him the world might be saved." John iii. 17. " He that
acknowledgeth himself a man in the world, must likewise acknowledge he is of that
number that is to be saved." Ezek. xxxiii. 11, " I will not the death of a sinner, but
that he repent and live:"  But thou art a sinner; therefore he will not thy death.
4" This is the will of him that sent me, that every man that believeth in the Son,
should have everlasting life." John vi. 40. "He would have no man perish, but all
come to repentance," 2 Pet. iii. 9. Besides, remission of sins is to be preached, not
to a few, but universally to all men, " Go therefore and tell all nations, baptising
them," &c. Matt. xxviii. 19. "Go into all the world, and preach the Gospel to
every creature," Mark xvi. 15. Now there cannot be contradictory wills in God,
he will have all saved, and not all, how can this stand together? be secure then,
believe, trust in him. hope well and be saved. Yea, that's the main matter, how
shall I believe or discern my security from carnal presumption? my faith is weak
and faint, I want those signs and fruits of sanctification, 81 sorrow for sin, thilsting
for grace, groanings of the spirit, love of Christians as Christians, avoiding occasion
of sin, endeavour of new obedience, charity, love of God, perseverance. Though
these signs be languishing in thee, and not seated in thine heart, thou must not therefore be dejected or terrified; the effects of the faith and spirit are not yet so fully
felt in thee; conclude not therefore thou art a reprobate, or doubt of thine election,
because the elect themselves are without them, before their conversion. Thou
mayest in 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 called,
pray thou mayest be, or at least wish and desire thou. mayest be.
Notwithstanding all this which might be said to this effect, to ease their afflicted
minds, what comfort our best divines can afford in this case, Zanchius, Beza, &c.
This furious curiosity, needless speculation, fruitless meditation about election,
reprobation, free will, grace, such places of Scripture preposterously conceived, torment still, and crucify the souls of too many, and set all the world together by the
ears. To avoid which inconveniences, and to settle their distressed minds, to mitigate those divine aphorisms, (though in another extreme some) our late Arminians
have revived that plausible doctrine of universal grace, which many fathers, our late
Lutheran and modern papists do still maintain, that we have free will of ourselves,
and that grace is common to all that will believe. Some again, though less orthodoxal, will have a far greater part saved than shall be damned, (as 82 Cwlius Secundus
stiffly maintains in his book, De amplitudine regni cclestis, or some impostor under
his name) beatorum numerus multb major quam damnatorum. 83 He calls that other
tenet of special "' election and reprobation, a prejudicate, envious and malicious
opinion, apt to draw 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, 8a 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 JMaximus, misericors?,Sc., where is his greatness, where his
goodness?" He proceeds, S"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? 0 envious and unthankful men to think otherwise!
87Why should we pray to God that are Gentiles, and thank him for his mercies and
benefits, that hath 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
s8 Abernethy.  82 See whole books of these argu- subvenit quum potest; hoc de Deo sine scelere cogitari
ments.   &3 Lib. 3. fol. 122. Praejudicata opinio, in- non potest, utpote quum quod vult licet. Boni natura
vida, maligna, et apta ad impellendos animos in despe- communicari. Bonus Deus, quomodo misericordite,
rationein.  84 See the Antidote in Chamier's tomr. 3. pater, &c.  87 Vide Cyrillum lib. 4. adversus Julialib. 7. Downam's Christian Warfare, &c. 8asotentior num, qui poterimus illi gratias agere qui nobis non
est Deo diabolus et mundi princeps, et in multitudine misit Mosen et prophetas, et contempsit boni aminahominum sita est majestas.  86 Homicida qui non rum nostrarum.




656                         Religious MJelancholy.            [Part. 3. Sec. 4.
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 (Cawlius urgeth) reject us and appropriate God unto themselves, Deum ilium suum unicum, c. But to return to our forged
Caelius. 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 O8rigeh) 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 indictd causat. They alone (he holds) are in the state
of damnation that refuse Christ's mercy and grace, when it is offered. Many worthy
Greeks and Romans, good moral honest men, that kept the law of nature, did to
others as they would be done to themselves, as certainly saved, he concludes, as
they were that lived 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, Tully, Seneca, and many other philosophers, upright livers,
no matter of what religion, as Cornelius, out of any nation, so that he live honestly,
call on God, trust in him, fear him, he shall be saved. This opinion was formerly
maintained by the Valentinian and Basiledian heretics, revived of late in 8 Turkey,
of what sect Rustan Bassa was patron, defended by 90Galeatius 9aErasmus, by Zuinglius in exposit. fidei ad Regem Gallice, whose tenet Bullinger vindicates, and
Gualter approves in a just apology with many arguments. There be many Jesuits
that follow these Calvinists in this behalf, Franciscus Buchsius Moguntinus, Andradius Consil. Trident. many schoolmen that out of the 1 Rom. v. 18. 19. are verily
persuaded that those good works of the Gentiles did so far please God, that they
might vitam ceternam promereri, and be saved in the end. Sesellius, and Benedictus
Justinianus in his comment on the first of the Romans, Mathias Ditmarsh the politician, with many others, hold a mediocrity, they may be salute non indigni but they
will not absolutely decree it. Hofmannus, a Lutheran professor of Helmstad, and
many of his followers, with most of our church, and papists, are stiff against it.
Franciscus Collius hath fully censured all opinions in his Five Books, de Paganorum animabus post mortem, and amply dilated this question, which whoso will may
peruse. But to return to my author, his conclusion is, that not only wicked livers,
blasphemers, reprobates, and such as reject God's grace, " but that the devils themselves shall be saved at last," as 92 Origen himself long since delivered in his works,
and our late 3Socinians defend, Ostorodius, cap. 41. institut. Smaltius, fc. Those
terms of all and for ever in Scripture, are not eternal, but only denote a longer time,
which by many examples they prove. The world shall end like a comedy, and we
shall meet at last in heaven, and live in bliss altogether, or else in conclusion, in
nihil evanescere. For how can he be merciful that shall condemn any creature to
eternal unspeakable punishment, for one small temporary fault, all posterity, so many
myriads for one and another man's offence, quid meruistis oves? But these absurd
paradoxes are exploded by our church, we teach otherwise. That this vocation,
predestination, election, reprobation, non ex corruptd massd, previso,fide, as our
Arminians, or ex prcevisis operibus, as our papists, non ex prceteritione, but God's
absolute decree ante mundum creatum, (as many of our church hold) was from the
beginning, before the foundation of the world was laid, or homo conditus, (or from
Adam's fall, as others will, homo lapsus objectzm est reprobationis) with perseverantia sanctorum, we must be certain 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
invitation; all are commanded to believe, and we know not how soon or how late
s Venia danda est iis qui non audiunt ob ignoratiam. cerus, Tnr. hist. To. 1.1. 2. 90 Olem. Alex.  91 Pan.
Non est tam iniquns Judex Deus: ut quenquam indicta ius Jovius Elog. vir. Illust.  02 Non homines sed et
causa damnare velit. Ii solium damnantur, qui obla- ipsi dmrnones aliquando servandi.  93 Vid Pelsii
tam Christi gratium rejicimnt.  89 Busbequius Loni- Harmoniam art. 22. p. 2.




Mem. 2. Subs. 6.]               Cure of Despair.                             657
our end may be received. I might have said more of this subject; but forasmuch
as it is a forbidden question, and in the preface or declaration to the articles of the
church, printed 1633, to avoid factions and altercations, we that 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 conclude with 94 Erasmus of such controversies: Pugnet qui volet, ego
censeo leges majorum reverenter suscipiendas, et religiose observandas, velut d Deo
profectas; nec esse tuturem nec esse pium, de potestate publica sinistram concipere aut
serere suspicionem.  Et siquid est tyrannidis, quod tamen non cogat ad impietatem,
satins estferre, quam seditiose reluctari.
But to my former task. The last main torture and trouble of a distressed mind,
is not so much this doubt of election, and that the promises of grace are smothered
and extinct in them; nay quite blotted out, as they suppose, but withal God's heavy
wrath, a most intolerable pain and grief of heart seizeth on them: to their thinking
they are already damned, they suffer the pains of hell, and more than possibly can
be expressed, they smell brimstone, talk familiarly with devils, hear and see chimeras,
prodigious, uncouth shapes, bears, owls, antiques, black dogs, fiends, hideous outcries, fearful noises, shrieks, lamentable complaints, they are possessed,95 and through
impatience they roar and howl, curse, blaspheme, deny God, call his power in question, abjure religion, and are still ready to offer violence unto themselves, by hanging, drowning, &c. Never any miserable wretch from   the beginning of the world
was in such a woeful case. To such persons I oppose God's mercy and his justice;
Judicia Dei occulta, non injusta: his secret counsel and just judgment, by which he
spares some, and sore afflicts others again in this life; his judgment is to be adored,
trembled at, not to be searched or inquired after by mortal men: he hath reasons
reserved to himself, which our frailty cannot apprehend. He may punish all if he
will, and that justly for sin; in that he doth it in some, is to make a way for his
mercy that they repent and be saved, to heal them, to try them, exercise their
patience, and make them call upon him, to confess their sins and pray unto him, as
David did, Psalm  cxix. 137. "Righteous art thou, O Lord, and just are thy judgments."   As the poor publican, Luke xviii. 13. "Lord have mercy upon me a
miserable sinner."  To put confidence and have an assured hope in him, as Job had,
xiii. 15. " Though he kill me I will trust in him:' Ure, seca, occide 0 Domine,
(saith Austin) modo serves animam, kill, cut in pieces, burn my body (O Lord) to
save my soul. A small sickness; one lash of affliction, a little misery, many times
will more humiliate a man, sooner convert, bring him home to know himself, than
all those parzenetical discourses, the whole theory of philosophy, law, physic, and
divinity, or a world of instances and examples.  So that this, which they take to be
such an insupportable plague, is an evident sign of God's mercy and justice, of His
love and goodness: periissent 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 (he saith) and what evil shall come unto me,' Eccles. v. 4, and " Tush,
how shall God know it?"5 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; 4 Blessed are they that mourn, for they shall be comforted,"
Matt. v. 4, a blessed and a happy state, if considered aright, it is, to be so troubled.
"It is good for me that I have been afflicted," Psal. cxix. " before I was afflicted
I went astray, but now I keep Thy word."   " Tribulation works patience, patience
hope," Rom. v. 4, and by such like crosses and calamities we are driven from the
stake of security. So that affliction is a school or academy, wherein the best scholars are prepared to the commencements of the Deity. And though it be most
troublesome and grievous for the time, yet know this, it comes by God's permission
and providence; He is a spectator of thy groans and tears, still present with thee,
94 Epist. Erasmi de utilitate colloquior. ad lectorem.- likely to drive men into the commission of wickedness,
Let whoever wishes dispute, I think the laws of our exist, it is better to endure it than to resist it by sediforefathers should be received with reverence, and reli- tion.  95 Vastata conscientia sequitur sensus ire
giously observed, as coming from God; neither is it divin;e. (Hemingiis) fremitus cordis, ingens animm
safe or pious to conceive, or contrive, an injurious sus- cruciatus, &c.
picion of the public authority; and should any tyranny,
83




658                        Religious Melancholy.             [Part. 3. Sec. 4.
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 measure, he corrects ns all, 96numero, pondere, et mensura, the Lord will not quench the
smoking flax, or break the bruised reed,'Tentat (saith Austin) non ut obruat, 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 all tenderness observe and keep it, so
doth God by us, not forsake us in our miseries, or relinquish us for our imperfections, but with all pity and compassion support and receive us; whom he loves, he
loves to the end. Rom. viii. "Whom He hath elected, those He hath called, justified,
sanctified, and glorified." Think not then thou hast lost the Spirit, that thou art forsaken of God, be not overcome with heaviness of heart, but as David said, " I will
not fear though I walk in the shadows of death." We must all go, non a deliciis
ad delicias, 97 but from the cross to the crown, by hell to heaven, as the old Romans
put Virtue's temple in the way to that of Honour; we must endure sorrow and
misery in this life.'Tis no new thing this, God's best servants and dearest children
have been so visited and tried. Christ in the garden cried out, 4 My God, my God,
why hast thou forsaken me?" His son by nature, as thou art by adoption and grace.
Job, in his anguish, said, " The arrows of the Almighty God were in him," Job vi. 4.
"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 himself, Psal. xxxi. and upon his confession received
mercy. Faith, hope, repentance, are the sovereign cures and remedies, the sole comforts in this case; confess, humble thyself, repent, it is sufficient. Quod purpura
non potest, saccus potest, saith Chrysostom; the king of Nineveh's sackcloth and
ashes did that which his purple robes and crown could not effect; Quod diadema
non potuit, cinis perfecit. Turn to Him, he will turn to thee; the Lord is near those
that are of a contrite heart, and will save such as be afflicted in spirit, Ps. xxxiv. 18.
" He came to the lost sheep of Israel," MIatt. xv. 14. Si cadentem intuetur, clementice
manum protendit, He is at all times ready to assist. JNunquam spernit Deus Pcnitentiamn si sincere et simpliciter oferatur, He never rejects a penitent sinner, though
he have come to the full height of iniquity, wallowed and delighted in sin; yet if he
will forsake his former ways, libenter amplexatur, He will receive him. Parcam huic
iomini, saith 98Austin, (ex persona Dei) quia sibi ipsi non pepercit; ignoscam quia
peccatum agnovit. I will spare him because he hath not spared himself; I will pardon him because he doth acknowledge his offence: let it be never so enormous a
sin, " His grace is sufficient," 2 Cor. xii. 9. Despair not then, faint not at all, be
not dejected, but rely on God, call on him in thy trouble, and he will hear thee, he
will assist, help, and deliver thee: "' Draw near to Him, lie will draw near to thee,"
James iv. 8. Lazarus was poor and full of boils, and yet still he relied upon God,
Abraham did hope beyond hope.
Thou exceptest, these were chief men, divine spirits, Deo cari, beloved of God,
especially respected; but I am a contemptible and forlorn wretch, forsaken of God,
and left to the merciless fury of evil spirits. I cannot hope, pray, repent, &c. How
often shall I say it? thbu mayest perform all those duties, Christian offices, and be
restored in good time. A sick man loseth his appetite, 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 distressed, thou mayest happily recover again, expel those dismal
passions of fear and grief; God did not suffer thee to be tempted above measure;
96 Austin.  97 " Not from pleasures to pleasures."  s8 Super Psal. lii. Convcrtar ad liberandum eum.
qulia conversus est ad peccatum suum puniendum.




Mem. 2. Subs. 6.]             Cure of Despair.                         659
whom he loves (I say) he loves to the end; hope the best. David in his misery
prayed to the Lord, remembering how he had formerly dealt with him; and with
that meditation of God's mercy confirmed his faith, and pacified his own tumultuous
heart in his greatest agony. "O my soul, why art thou so disquieted within me,"
&c. Thy soul is eclipsed for a time, I yield, as the sun is shadowed by a cloud;
no doubt but those gracious beams of God's mercy will shine upon thee again, as
they have formerly done: those embers of faith, hope and repentance, now buried
in ashes, will flame out afresh, and be fully revived. Want of 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 off; wherefore hidest thou thy face, and forgettest mine
affliction and oppression? My soul is bowed down to the dust. Arise, redeem us,"
&c., Ps. xliv. 22. He prayed long before he was heard, expectans expectavit; endured much before he was relieved. Psal. lxix. 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
contrarieties, 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, intolerable 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, Rom. viii. 28.
Doubt not of thine election, it is an immutable decree; a mark never to be defaced:
you have been otherwise, you may and shall be. And for your present affliction,
hope the best, it will shortly end. " He is present with his servants in 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. 18. " Not answerable to that
glory which is to come; though now in heaviness," saith 1 Pet. i. 6, "you shall
rejoice."
Now last of all to those external impediments, terrible objects, which they hear
and see many times, devils, bugbears, 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 reflects solid bodies, a
troubled brain for want of sleep, nutriment, and by reason of that agitation of spirits
to which Hercules de Saxonia attributes all symptoms almost, may reflect and show
prodigious shapes, as our vain fear and crazed phantasy shall suggest and feign, as
many silly weak women and children in the dark, sick folks, and frantic for want of
repast and sleep, suppose they see that they see not: many times such terricula.
ments may proceed from natural causes, and all other senses may be deluded. Besides, as I have said, this humour is balneum diabolic 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 instrument and not
unfit. The devil works by mediation of humours, and mixed diseases must have
mixed remedies. Levinus Lemnius cap. 57 and 58, exhort. ad vit. ep. instit. is very
copious on this subject, besides that chief remedy of confidence in God, prayer,
hearty repentance, &c., of which for your comfort and instruction, read Lavater de
spectris part. 3. cap. 5. and 6. Wierus de prcestigiis dcamonum lib. 5. to Philip Melancthon, and others, and that Christian armour which Paul prescribes; he sets down
certain amulets, herbs, and precious stones, which have marvellous virtues all, profligandis daemonibus, to drive away devils and their illusions. Sapphires, chrysolites, carbuncles, &c. Quce mird virtute pollent ad lemures, stryges, incubos, genios




660                         Religious Melancholy.             [Part. 3. Sec. 4,
aereos arcendos, si veterum monumentis habenda fides. Of herbs, he reckons us
pennyroyal, rue, mint, angelica, peony: Rich. Argentine de prcestigiis deemonum, cap.
20, adds, hypericon or St. John's wort, perforata herba, which by a divine virtue
drives away devils, and is therefore fuga dcmonum: all which rightly used by their
suffitus, Dcemonum vexationibus obsistunt afflictas mentes a demonibus relevant, et
venenatisfumis, expel devils themselves, and all devilish illusions. Anthony Musa,
the Emperor Augustus, his physician, cap. 6, de Betonid, approves of betony to this
purpose; 9the 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 jlathiolus in dioscoridem. Others commend accurate music, so Saul was helped by David's
harp. Fires to be made in such rooms where spirits haunt, good store of lights to
be set up, odours, perfumes, and suffumigations, 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. 4 sulphuris drachmam unam, recoquatur in vitis albce aqua, ut dilutius sit sulphur; detur cegro: nam daemones sunt morbi
(saith Rich. Argentine, lib. de pracstigiis dcemonum, cap. ult.)  Vigetus hath a far
larger receipt to this purpose, which the said Wecker cites out of Wierus. 4 sulphuris, vini, bituminis, opoponacis, galbani, castorei,?yc. Why sweet perfumes,
ires and so many lights should be used in such places, Ernestus Burgravius Lucerna
vitce 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 Papists have
continual lamps burning 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 lcedant; lights ever burning as those vestal virgins.
Pythonissae maintained heretofore, with many such, of which read Tostatus in 2
Reg. cap. 6. qucest. 43. Thyreus, cap. 57, 58, 62, fc. de locis ivnfestis, Pictorius
Isagog. de dcemonibbus,'c., see more in them. Cardan would have the party affected
wink altogether in such a case, if he see aught that offends him, or cut the air with
a sword in such places they walk and abide; gladiis enim et lanceis terrentur, shoot
a pistol at them, for being aerial bodies (as Caelius Rhodiginus, lib. 1. cap. 29. Tertullian, Origen, Psellas, and many hold), if stroken, they feel pain. Papists commonly enjoin and apply crosses, holy water, sanctified beads, amulets, music, ringing
of bells, for to that end are they consecrated, and by them baptized, characters,
counterfeit relics, so many masses, peregrinations, oblations, adjurations, and what
not?  Alexander Albertinus a Rocha, Petrus Thyreus, and Hieronymus Mengus,
with many other pontificial writers, prescribe and set down several forms of exorcisms, as well to houses possessed with devils, as to demoniacal persons; but I am
of C~OLemnius's mind, Otis but damnosa adjuratio, aut potius ludificatio, a mere
mockery, a counterfeit charm, to no purpose, they are fopperies and fictions, as that
absurd 1story is amongst the rest, of a penitent woman seduced by a magician in
France, at St. Bawne, exorcised by Domphius, Michaelis, and a company of circumventing friars. If any man (saith Lemnius) will attempt such a thing, without all
those juggling circumstances, astrological elections of time, place, prodigious habits,
fustian, big, sesquipedal words, spells, crosses, characters, which exorcists ordinarily
use, let him follow the example of Peter and John, that without any ambitious
swelling terms, cured a lame man. Acts iii.' In the name of Christ Jesus rise and
walk."  His name alone is the best and only charm against all such diabolical illusions, so doth Origen advise: and so Chrysostom, Hcec erit tibi baculus, hec turris,inexpugnabilis, hcec armatura.  L'os quid ad hcec dicemus, pluresJfrtasse expectabunt, saith St. Austin. Mlany men will desire my counsel and opinion what is to be
done in this behalf; I can say no more, quam ut verdfde, quce per dilectionem operatur, ad Deum 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 lxvii. Psalm. Exurgat Deus, dissipentur inimici, yc. But the best
99 Antiqui soliti stnt hane herbam ponere in cremi. irrisi pudore suffecti stnt et re infecta abierunt. Done
teriis ideo quod, &c.  N00 Non desunt nostra retate into English by W. B., 1613.
sacrificuli, qui tale quid attentant, sed a cacodiemone




Mem. 2. Subs. 6.]             Cure of Despair.                         661
remedy is to fly to God, to call on him, hope, pray, trust, rely on him, to commit
ourselves wholly to him. What the practice of the primitive church was in this
behalf, Et quis dcemonia ejiciendi modus, read Wierus at large, lib. 5. de Cura. Lam.
meles. cacp. 38. et deinceps.
Last of all: if the party affected shall certainly know this malady to have proceeded from too much fasting, meditation, precise life, contemplation of God's judgments (for the devil deceives many by such means), in that other extreme he circumvents melancholy itself, reading some books, treatises, hearing rigid preachers,
&c. If he shall perceive that it hath begun first from some great loss, grievous accident, disaster, seeing others in like case, or any such terrible object, let him speedily
remove the cause, which to the cure of this disease Navarras so much commends,
2 avertat cogitationem a re scrupulosa, by all opposite means, art, and industry, let him
laxare animum, by all honest recreations, " refresh and recreate his distressed soul;"
let him direct his thoughts, by himself and other of his friends. Let him read no more
such tracts or subjects, hear no more such fearful tones, avoid such companies, and
by all means open himself, submit himself to the advice of good physicians and
divines, which is contraventio scrupulorum, as 3he calls it, hear them speak to whom
the Lord hath given the tongue of the learned, to be able to minister a word to him
that is weary,4 whose words are as flagons of wine. Let him not be obstinate, headstrong, peevish, wilful, self-conceited (as in this malady they are), but give ear to
good advice, be ruled and persuaded; and no doubt but such good counsel may
prove as preposterous to his soul, as the angel was to Peter, that opened the iron
gates, loosed his bands, brought him out of prison, and delivered him from bodily
thraldom; they may ease his afflicted mind, relieve his wounded soul, and take him
out of the jaws of hell itself. I can say no more, or give better advice to such as
are any way distressed in this kind, than what I have given and 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 mind, observe this short precept,
give not way to solitariness and idleness. " Be not solitary, be not idle."
SPERATE MISERt-UNHAPPY HOPE.
CAVETE FCELICES —HAPPY BE CAUTIOUS.
Vis a dubio liberari? vis quod incertum est evadere? Jage pcenitentiam dum
sanus es; sic agens, dico tibi quod securus es, quod pesnitentiam egisti eo tempore
quo peccare potuisti. Austin. " Do you wish to be freed from doubts? do you
desire to escape uncertainty? Be penitent whilst rational: by so doing I assert that
you are safe, because you have devoted that time to penitence in which you might
have been guilty of sin."' Tom. 2. cap. 27, num. 282. "Let him avert his thoughts from the painful object."  a Navarrus.  4 Is. 1. 4.
8F








(663)
INDEX.
ABSExCE a cure of love-melancholy, 531      Atheists described, 632'
Absence over long, cause of jealousy, 569   Averters of melancholy, 407
Abstinence commended, 283                   Aurum potabile censured, approved, 39
Academicorum Errata, 197
Adversity why better than prosperity, 367                      B
Aerial devils, 115
Affections whence they arise, 103; how1hey  BAITS of lovers, 491
transform us, 89 i of sleeping and waking,  Bald lascivious, 571, 572'
103                                      Balm good against melancholy, 392
Affection in melancholy, what, 109          Banishment's effects, 225; its cure and antiAgainst abuses, repulse, injuries, contumely, dis-  dote, 368
graces, scoffs, 376                      Barrenness, what grievances it causeth, 225; a
Against envy, livor, hatred, malice, 375      cause of jealousy, 570
Against sorrow, vain fears, death of friends, 369  Barren grounds have best air, 304
Air, how it causeth melancholy, 149; how rec-  Bashfulness a symptom of melancholy, 235;
tified it cureth melancholy, 303-308; air in  of love-melancholy, 243; cured, 414
love, 461                                Baseness of birth no disparagement, 459
Alkermes good against melancholy, 411       Baths rectified, 285
All are melancholy, 110                     Bawds a cause of love-melancholy, 492
All beautiful parts attractive in love, 466  Beasts and birds in love, 445, 446, 461
Aloes, his virtues, 400                     Beauty's definition, 427; described, 465; in
Alteratives in physic, to what use, 391; against  parts, 466; commendation, 457; attractive
melancholy, 408                             power, prerogatives, excellency, how it causeth
Ambition defined, described, cause of melan-  melancholy, 459   469; makes    grievous
choly, 167, 175; of heresy, 604; hinders and  wounds, irresistible, 464; more beholding to
spoils many matches, 554                    art than nature, 470; brittle and uncertain,
Amiableness loves object, 427                 537; censured, 539; a cause of jealousy,
Amorous objects causes of love-melancholy, 479,  570; beauty of God, 594
489                                      Beef a melancholy meat, 137
Amulets controverted, approved, 412, 413    Beer censured, 141
Amusements, 314                             Best site of a house, 304
Anger's description, effects, how it causeth me-  Bezoar's stone good against melancholy, 411
lancholy, 169                             Black eyes best, 468
Antimony a purger of melancholy, 399        Black spots in the nails signs of melancholy,
Anthony inveigled by Cleopatra, 475           132
Apology of love-melancholy, 422             Black man a pearl in a woman's eye, 467
Appetite, 103                               Blasphemy, how pardonable, 653
Apples, good or bad, how, 140               Blindness of lovers, 507
Apparel and clothes, a cause of love-melancholy,  Blood-letting, when and how cure of melan473                                         choly, 404, 415; time and quantity, 403
Aqueducts of old, 281, 282                  Blood-letting and purging, how causes of meArminian's tenets, 655                        lancholy, 149
Arteries, what, 96, 97                      Blow on the head cause of melancholy, 226
Artificial air against melancholy, 304      Body, how it works on the mind, 157, 227,
Artificial allurements of love, 470           241
Art of memory, 322                          Body melancholy, its causes, 231
Astrological aphorisms, how available, signs or  Bodily symptoms of melancholy, 232; of lovecauses of melancholy, 130                   melancholy, 496
Astrological signs of love, 453, 454        Bodily exercises, 308




664                                  INDEX.
Books of all sorts, 320                     Continual cogitation of his mistress a symptom
Borage and bugloss, sovereign herbs against    of love-melancholy, 503
melancholy, 391; their wines and juice most  Contention, brawling, law-suits, effects, 224
excellent, 397                            Continent oi inward causes of melancholy, 227
Boring of the head, a cure for melancholy, 408  Content above all, whence to be had, 356
Brain distempered, how cause of melancholy,  Contention's cure, 381
228; his parts anatomised, 99             Cookery taxed, 142
Bread and beer, how causes of melancholy, 140,  Copernicus, his hypothesis of the earth's mo141                                         tion, 298, 300
Brow and forehead, which,are most pleasing,  Correctors of accidents in melancholy, 413
466                                       Correctors to expel windiness, and costiveness
Brute beasts jealous, 565                     helped, 418
Business the best cure of love-melancholy, 526  Cordials against melancholy, 408
Costiveness to some a cause of melancholy, 147
Costiveness helped, 419
Covetousness defined, described, how it causeth
CARDAN'S father conjured up seven devils at   melancholy, 177
once, 117; had a spirit bound to him, 121  Counsel against melancholy, 331, 534; cure of
Cards and dice censured, approved, 315 "      jealousy, 584; of despair, 648
Care's effects, 170                         Country recreations, 313
Carp fish's nature, 138, 139                Crocodiles jealous, 565
Cataplasms and cerates for melancholy, 397  Cuckolds common in all ages, 581
Cause of diseases, 86                       Cupping-glasses, cauteries how and when used
Causes immediate of melancholy symptoms, 253  to melancholy, 403, 408
Causes of honest love, 434; of heroical love,  Cure of melancholy, unlawful, rejected, 270;
453; of jealousy, 569                       from God, 272; of head-melancholy, 404;
Cautions against jealousy, 590                over all the body, 415; of hypochondriacal
Centaury good against melancholy, 391         melancholy, 416; of love-melancholy, 525;
Charles the Great enforced to love basely by a  of jealousy, 580; of despair, 648
philter, 494                              Cure of melancholy in himself, 327; or friends,
Change of countenance, sign of love-melan-    331
choly, 498                                Curiosity described, his effects, 222
Charity described, 438; defects of it, 440  Custom of diet, delight of appetite, how to be
Character of a covetous man, 178              kept and yielded to, 145
Charles the Sixth, king of France, mad for
anger, 169                                                    D
Chemical physic censured, 407
Chess-play censured, 316                    DANCING, masking, mumming, censured, apChiromantical signs of melancholy, 131, 132   proved, 487, 488; their effects, how they
Chirurgical remedies of melancholy, 403       cause love-melancholy, 487; how symptoms'Choleric melancholy signs, 243                of lovers, 519
Chorus sancti Viti, a disease, 92           Death foretold by spirits, 123
Circumstances increasing jealousy, 571      Death of friends cause of melancholy, 218;
Cities' recreations, 313, 314                 other effects, 218; how cured, 369; death
Civil lawyers' miseries, 192                  advantageous, 373
Climes and particular places, how causes of  Deformity of body no misery, 345
love-melancholy, 455                      Delirium, 90
Clothes a mere cause of good respect, 214   Despair, equivocations, 639; causes, 640; symp.
Clothes causes of love-melancholy, 473        toms, 645; prognostics, 647; cure, 648
Clysters good for melancholy, 417           Devils, how they cause melancholy, 115; their.
Coffee, a Turkey cordial drink, 410           beginning, nature, conditions, 115; feel pain,
Cold air cause of melancholy, 150             swift in motion, mortal, 116; their orders,
Comets above the moon, 296                     118; power, 125; how they cause religious
Compound alteratives censured, approved, 395;  melancholy, 601; how despair, 640; devils
compound purgers of melancholy, 402; com-   are often in love, 446; shall be saved, as some
pound wines for melancholy, 408             hold, 656
Community of wives a cure of jealousy, 585  Diet what, and how causeth melancholy, 136;
Compliment and good carriage causes of love-  quantity, 142; diet of divers nations, 145
melancholy, 472                           Diet rectified in substance, 280; in quantity,
Confections and conserves against melancholy,  282
397                                       Diet a cause of love-melancholy, 456; a cure,
Confession of his grief to a friend, a principal  527
cure of melancholy, 329, 330              Diet, inordinate, of parents, a cause of melanConfidence in his physician half a cure, 278  choly to their offspring, 135
Conjugal love best, 450                     Digression against all manner of discontents
Conscience what it is, 106                    341; digression of air, 288; of anatomy, 95
Conscience troubled, a cause of despair, 643, 646  of devils and spirits, 115




INDEX.                                      665
Discommodities of unequal matches, 587       love-melancholy, 526, 527   abused, the
Disgrace a cause of melancholy, 164, 224;    devil's instrument, 611, 632; effects of it,
qualified by counsel, 382                  610
Dissimilar parts of the body, 97 — Fear cause of melancholy, its effects, 163; fearDistemper of particular parts, causes of melan-  of death, destinies foretold, 221; a symptom
choly, and how, 228                        of melancholy, 234; sign of love-melancholy,
Discontents, cares, miseries, causes of melan-  500, 501; antidote to fear, 374
choly, 170; how repelled and cured by good  Fenny fowl, melancholy, 138
counsel, 331, 341                        Fiery devils, 120, 121
Diseases why inflicted upon us, 86; their num-  Fire's rage, 87...,
ber, definition, division, 89; diseases of the  Fish, what melancholy, 138
head, 90; diseases of the mind, 91; more  Fish good, 282
grievous than those of the body, 262     Fishes in love, 445
Divers accidents causing melancholy, 218   Fishing and fowling, how and when good exerDivine sentences, 384                        cise, 310
Divines' miseries, 193; with the causes of their  Flaxen hair a great motive of love, 466
miseries, 194                            Fools often beget wise men, 135; by love beDotage what, 90                              come wise, 517, 518
Dotage of lovers, 506                      Force of imagination, 158
Dowry and money main causes of love-melan-  Friends a cure of melancholy, 330
choly, 477                               Fruits causing melancholy, 139; allowed, 282
Dreams and their kinds, 103                Fumitory purgeth melancholy, 392
Dreams troublesome, how to be amended, 326,
414
Drunkards' children often melancholy, 134
Drunkenness taxed, 143, 340                GArING a cause of melancholy, his effects, 181Gardens of simples where, to what end, 390, 391
E.                      Gardens for pleasure, 311
General toleration of religion, by whom perEARTH'S motion examined, 298; compass,        mitted, and why, 629
centre, 299; an sit anamata, 297         Gentry, whence it came first, 349; base withEccentrics and epicycles exploded, 296        out means, 348; vices accompanying it, 348;
Education a cause of melancholy, 204         true gentry, whence, 351; gentry commended,
Effects of love, 520-522                      351
Election misconceived, cause of despair, 654-  Geography commended, 319
656                                      Geometry, arithmetic, algebra, commended, 322
Element of fire exploded, 296               Gesture cause of love-melancholy, 472
Emulation, hatred, faction, desire of revenge,  Gifts and promises of great force amongst lovers,
causes of melancholy, 167, 168; their cure,  489
375                                      God's just judgment cause of melancholy, 86;
Envy and malice causes of melancholy, 166;    sole cause sometimes, 113
their antidote, 375                       Gold good against melancholy, 394; a most
Epicurus vindicated, 327                      beautiful object, 431
Epicurus's remedy for melancholy, 337       Good counsel a charm to melancholy, 331;
Epicures, atheists, hypocrites how mad, and   good counsel for love-sick persons, 534;
melancholy, 631                            against melancholy itself, 333; for such as
Epithalamium, 561                             are jealous, 580
Equivocations of melancholy, 93; of jealousy,  Great men most part dishonest, 571
562                                      Gristle what, 96
Eunuchs why kept, and where, 577            Guts described, 98
-Evacuations, how they cause melancholy, 148t.
Exercise if immoderate, cause of melancholy,
15'; before meals wholesome, 152; exercise  HAND and paps how forcible in love-melanrectified, 308; several kinds, when fit, 316;  choly, 466, 467
exercises of the mind, 318-323           Hard usage a cause of jealousy, 568
Exotic and strange simples censured, 395   Hatred cause of melancholy, 168
Extasies, 396, 397                          Hawking and hunting why good, 310
Eyes main instruments of love, 457; love's  Head melancholy's causes, 229; symptoms,
darts, seats, orators, arrows, torches, 467;  247; its cure, 404
how they pierce, 471                     Hearing, what, 102
Heat immoderate, cause of melancholy, 149
F.                      Health a treasure, 225
Heavens penetrable, 297; infinitely swift, 298
FACE'S prerogative, a most attractive part, 465,  Hell where, 292 /
466                                      Hellebore, white and black, purgers of melanFairies, 122                                  choly, 406; black, its virtues and history,
Fasting cause of melancholy, 144; a cure of   400
84                              3 F2




666                                  INDEX.
Help from friends against melancholy, 331                      J.
Hemorrhage cause of melancholy, 147        YEALOUSY a symptom of melancholy, 237; deHemorrhoids stopped cause of melancholy, 147  fined, described, 563; of princes, 564; of
Herbs causing melancholy, 139; curing melan-  brute beasts, 565; causes of it, 566; sympcholy, 282                                 toms of it, 575; prognostics, 579; cure of
Hereditary diseases, 133                     it, 580
Heretics their conditions, 623; their symptoms,  Jests how and when to be used, 209
623                                      Jews' religious symptoms, 614, 615
Heroical love's pedigree, power, extent, 443;  Joy in excess cause of melancholy, 186, 187
definition, part affected, 448; tyranny, 448
Hippocrates' jealousy, 569
Honest objects of love, 434                                   K.
Hope a cure of misery, 371; its benefits, 640  KINGS and princes' discontents, 174
Hope and fear, the Devil's main engines to  Kissing a main cause of love-melancholy, 482;
entrap the world, 607                      a symptom of love-melancholy, 498
Hops good against melancholy, 392, 416
Horse-leeches how and when used in melancholy, 404, 416
Hot countries apt and prone to jealousy, 566  LABOUR, business, cure of love-melancholy
How oft'tis fit to eat in a day, 282, 283   526; Lapis Armenus, its virtues against meHow to resist passions, 328t                 lancholy, 400
How men fall in love, 469                  Lascivious meats to be avoided, 527
Humours, what they are, 95                 Laughter, its effects, 256, 257
Hydrophobia described, 92                  Laurel a purge for melancholy, 398
Hypochondriacal melancholy, 112; its causes  Laws against adultery, 578.
inward, outward, 230; symptom, 244; cure  Leo Decimus the pope's scoffing tricks, 208'
of it, 416                               Lewellyn prince of Wales, his submission, 379
Hypochondries misaffected, causes, 228     Leucata petra the cure of love-sick persons, 546
Hypocrites described, 638 -.               Liberty of princes and great men, how abused,
574
TI.~                 ~ ~Libraries commended, 321
Liver its site, 97; cause of melancholy distemIDLENESS a main cause of melancholy, 152; of  pers, if hot or cold, 229
love-melancholy, 456; of jealousy, 567   Loss of liberty, servitude, imprisonment, cause
Ignorance the mother of devotion, 608        of melancholy, 210
Ignorance commended, 386                   Losses in general how they offend, 220; cause
Ignorant persons still circumvented, 609      of despair, 369, 641; how eased, 373
Imagination what, 102; its force and effects,  Love of gaming and pleasures immoderate,
159                                        cause of melancholy, 181
Imagination of the mother affects her infant,  Love of learning, overmuch study, cause of
135                                        melancholy, 187
Immaterial melancholy, 110                 Love's beginning, object, definition, division,
Immortality of the soul proved, 105; impugned  426; love made the world, 430; love's
by whom, 636                               power, 444; in vegetables, 445; in sensible
Impediments of lovers, 557                   creatures, 445; love's power in devils and
Importunity and opportunity cause of love-   spirits, 446; in men, 448; love a disease,
melancholy, 478; of jealousy, 574          500; a fire, 504; love's passions, 505;
Imprisonment cause of melancholy, 210        phrases of lovers, 509; their vain wishes
Impostures of devils, 607; of politicians, 603;  and attempts, 514; lovers impudent, 515;
of priests, 604                            courageous, 516; wise, valiant, free, 517;
Impotency a cause of jealousy, 568           neat in apparel, 518; poets, musicians,
Impulsive cause of man's misery, 85           dancers, 519; love's effects, 521; love lost
Incubi and succubi, 446                       revived by sight, 530; love cannot be comInconstancy of lovers, 540                    pelled, 554
Inconstancy a sign of melancholy, 237      Love and hate symptoms of religious melanInfirmities of body and mind, what grievances  choly, 614
they cause, 227                          Lycanthropia described, 91
Injuries and abuses rectified, 378, 379
Instrumental causes of diseases, 87
Instrumental cause of man's misery, 87                        M
Interpreters of dreams, 103                MADNESS described, 91; the extent of melan
Inundation's fury, 87                         choly, 259; a symptom and effect of loveInventions resulting from love, 521          melancholy, 524
Inward causes of melancholy, 227           Made dishes cause melancholy, 142
Inward senses described, 102               Magicians how they cause melancholy, 128;
Issues when used in melancholy, 403          how they cure it, 271




INDEX.                                      667
Mahometans their symptoms, 698              Natural melancholy signs, 242
Maids', nuns', and widows' melancholy, 250'>..- Natural signs of love-melancholy, 496
Man's excellency, misery, 85                Necessity to what it enforceth, 146, 216
Man the greatest enemy to man, 88           Neglect and contempt, best cures of jealousy,
Many means to divert lovers, 529; to cure     581
them, 534                                 Nemesis or punishment comes after, 380
Marriage if unfortunate cause of melancholy,  Nerves what, 96
223; best cure of love-melancholy, 547;   News most welcome, 315
marriage helps, 585; miseries, 641; benefits  Nobility censured, 348
and commendation, 450, 561                Non-necessary causes of melancholy, 20
Mathematical studies commended, 322         Nuns' melancholy, 251 *
Medicines select for melancholy, 386; against  Nurse, how cause of melancholy, 202
wind and costiveness, 419; for love-melancholy, 529
Melancholy in disposition, melancholy equivocations, 93; definition, name, difference, 108;  OBJECTS causing melancholy to be removed,
part and parties affected in melancholy, it's  529
affection, 109; matter, 110; species or kinds  Obstacles and hindrances of lovers, 548
of melancholy, 111; melancholy an heredi-  Occasions to be avoided in love-melancholy, 529
tary disease, 133; meats causing it, 136, &c.;  Odoraments to smell to for melancholy, 412
antecedent causes, 227; particular parts, 228;  Ointments, for melancholy, 413
symptoms of it, 232; they are passionate  Ointments riotously used, 475
above measure, 238; humorous, 238; me-    Old folks apt to be jealous, 568
lancholy, adust symptoms, 242; mixed symp-  Old folks' incontinency taxed, 58..
toms of melancholy with other diseases, 244;  Old age a cause of melancholy, 132; old men's
melancholy, a cause of jealousy, 567; of des-  sons often melancholy, 134
pair, 640; melancholy men why witty, 255;  One love drives out another, 533
why so apt to laugh, weep, sweat, blush, 256;  Opinions of or concerning the soul, 104
why they see visions, hear strange noises,  Oppression's effects, 224
257; why they speak untaught languages,   Opportunity and importunity causes of loveprophesy, &c., 259                          melancholy, 478
Memory his seat, 103                        Organical parts, 98
Menstruus concubitus causa melanc., 135     Overmuch joy, pride, praise, how causes of meMen seduced by spirits in the night, 123      lancholy, 186
Metempsychosis, 104
Metals, minerals for melancholy, 393                            P.
Meteors strange, how caused, 295, 296       PALACES, 313
Metoposcopy foreshowing melancholy, 131,132  Paleness and leanness, symptoms of love-melanMilk a melancholy meat, 138                   choly, 496
Mind how it works on the body, 155          Papists' religious symptoms, 615, 624
Minerals good against melancholy, 394       Paracelsus' defence of minerals, 394
Ministers how they cause despair, 642, 643  Parents, how they wrong their children, 554;
Mirach, mesentery, matrix, meseraic veins, causes  how they cause melancholy by propagation,
of melancholy, 228                          133; how by remissness and indulgence, 204,
Mirabolanes purgers of melancholy, 399        205
Mirth and mercy company excellent against me-  Parenetical discourse to such as are troubled in
lancholy, 336; their abuses, 340            mind, 648
Miseries of man, 85; how they cause melan-  Particular parts distempered, how they cause
choly, 171; common miseries, 170; miseries  melancholy, 228
of both sorts, 342; no man free, miseries'  Parties affected in religious melancholy, 597
effects in us, 343; sent for our good, 344;  Passions and perturbations causes of melanmiseries of students and scholars,' 187     choly, 157; how they work on the body, 158;
Mitigations of melancholy, 384                their divisions, 161; how rectified and eased,
Money's prerogatives, 431; allurement, 477    327
Moon inhabited, 299; moon in love, 444      Passions of lovers, 500
Mother how cause of melancholy, 134         Patience a cure of misery, 379
Moving faculty described, 103               Patient, his conditions that would be cured, 277;
Music a present remedy for melancholy, 334;   patience, confidence, liberality, not to practise
its effects, 335; a symptom of lovers, 519;  on himself, 278; what he must do himself,
causes of love-melancholy, 481              328; reveal his grief to a friend, 330
Pennyroyal good against melancholy, 400
N.                       Perjury of lovers, 491
Persuasion a means to cure love-melancholy,
NAKEDNESS of parts a cause of love-melan-     534; other melancholy, 332, 333
choly, 472, 473; cure of love-melancholy,  Phantasy, what, 102
536                                       Philippus Bonus, how he used a country felNarrow streets where in use, 305              low, 317




668                                  INDEX.
Philosophers censured, 183; their errors, 183                   Q.
Philters cause of love-melancholy, 494; how  QUANTITY of diet cause, 142; cure of melanthey cure melancholy, 546                   choly, 282
Phlebotomy cause of melancholy, 149; how to
be used, when, in melancholy, 404, 415; inR
head melancholy, 407, 408                 RATIONAL soul, 104
Phlegmatic melancholy signs, 242            Reading Scriptures good against melancholy, 322
Phrenzy's description, 91                   Recreations good against melancholy, 309
Physician's miseries, 192, 193; his qualities if  Redness of the face helped, 414
he be good, 276                           Regions of the belly, 98
Physic censured, 386, 388; commended, 389;  Relation or hearing a cause of love-melanwhen to be used, 389                        choly, 457
Physiognomical signs of melancholy, 131     Religious melancholy a distinct species, 593;
Pictures good against melancholy, 318; cause  its object, 594; causes of it, 601; symptoms,
of love-melancholy, 482                     613; prognostics, 627; cure, 629; religious
Plague's effects, 87                          policy, by whom, 604
Planets inhabited, 299                      Repentance, its effects, 650
Plays more famous, 314"                     Retention and evacuation causes of melancholy,,
Pleasant palaces and gardens, 311             146; rectified to the cure, 285
Pleasant objects of love, 432               Rich men's discontents and miseries, 178, 360;
Pleasing tone and voice a cause of love-melan-  their prerogatives, 212
choly, 481                                Riot in apparel, excess of it, a great cause of
Poetical cures of love-melancholy, 546        love-melancholy, 475, 480
Poets why poor, 191                         Rivers in love, 461
Poetry a symptom of lovers, 522             Rivals and co-rivals, 565
Politician's pranks, 604                    Roots censured, 139
Poor men's miseries, 215; their happiness, 356,  Rose cross-men's or Rosicrucian's promises, 323
365; they are dear to God, 364
Pope Leo Decimus, his scoffing, 208 
Pork a melancholy meat, 137
Possession of devils, 93                    SAINTs' aid rejected in melancholy, 274
Poverty and want causes of melancholy, their  Salads censured, 139; —
effects, 211; no such misery to be poor, 354  Sanguine melancholy signs, 242
Power of spirits, 125                       Scholars' miseries, 189
Predestination misconstrued, a cause of despair,  Scilla or sea-onion, a purger of melancholy, 398
654-656                                   Scipio's continency, 530
Preparatives and purgers for melancholy, 405  Scoffs, calumnies, bitter jests, how they cause
Precedency, what stirs it causeth, 167        melancholy, 207; their antidote, 383
Precious stones, metals, altering melancholy,  Scorzonera, good against melancholy, 392
393                                       Scripture misconstrued, cause of religious mePreventions to the cure of jealousy, 585      lancholy, 654; cure of melancholy, 322
Pride and praise causes of melancholy, 182  Sea-sick, good physic for melancholy, 393
Priests, how they cause religious melancholy,  Self-love cause of melancholy, his effects, 183'
605                                       Sensible soul and its parts, 101
Princes' discontents, 174                   Senses, why and how deluded in melancholy
Prodigals, their miseries, 181; bankrupts and  257
spendthrifts, how punished, 181           Sentences selected out of humane authors, 384,
Profitable objects of love, 431               385
Progress of love-melancholy exemplified, 484  Servitude cause of melancholy, 210; and imPrognostics or events of love-melancholy, 579;  prisonment eased, 367
of despair, 579; of jealousy, 523; of melan-  Several men's delights and recreations, 306
choly, 259                                Severe tutors and guardians causes of me anProspect good against melancholy, 307         choly, 204
Prosperity a cause of misery, 366           Shame and disgrace how causes of melancholy,
Protestations and deceitful promises of lovers,  their effects, 164
491                                       Sickness for our good, 346
Pseudo-prophets, their pranks, 627; their symp-  Sighs and tears symptoms of love-melancholy,
toms, 623                                   496, 497
Pulse, peas, beans, cause of melancholy, 140  Sight a principal cause of love-melancholy, 457,
Pulse of melancholy men, how it is affected,  458
233                                       Signs of honest love, 434
Pulse a sign of love-melancholy, 497        Similar parts of the body, 96
Purgers and preparatives to head melancholy,  Simples censured proper to melancholy, 389;
405                                        fit to be known, 390; purging melancholy
Purging simples upward, 397; downward, 399    upward, 397; downward, purging simples,
Purging, how cause of melancholy, 149         399




INDEX.                                      669
Singing a symptom of lovers, 519; cause of                     T.
love-melancholy, 418                      TALE of a prebend, 377, 378
Sin the impulsive cause of man's misery, 85' Tarantula's stinging effects, 226
Single life and virginity commended, 544;   Taste what, 102
their prerogatives, 545                  Temperament a cause of love-melancholy, 453
Slavery of lovers, 510                      Tempestuous air, dark and fuliginous, how
Sleep and waking causes of melancholy, 156;   cause of melancholy, 151
by what means procured, helped, 414       Terrestrial devils, 122
Small bodies have greatest wits, 346        Terrors and affrights cause melancholy, 205
Smelling what, 102                          Theologasters censured, 301
Smiling a cause of love-melancholy, 471     The best cure of love-melancholy is to let them
Sodomy, 448, 449                      -       have their desire, 547
Soldiers most part lascivious, 572.       Tobacco approved, censured, 399 -.
Solitariness cause of melancholy, 154; coact,  Toleration, religious, 629
voluntary, how good, 155; sign of melan-  Torments of love, 501
choly, 239.Transmigration of souls, 104
Sorrow its effect, 162; a cause of melancholy;<  Travelling commended, good against melan163; a symptom of melancholy, 236; eased    choly, 306; for love-melancholy especially,
by counsel, 370;   531
Soul defined, its faculties, 99; ex traduce' as  Tutors cause melancholy, 204
some hold, 104
Spices how causes of melancholy, 140
Spirits and devils, their nature, 115; orders,                 U.
118; kinds, 120; power, &c., 125         UNCEAiRITABLE men described, 440
Spleen its site, 97; how misaffected cause of  Understanding defined, divided, 106
melancholy, 228                           Unfortunate marriages' effects, 174,'223, 588
Sports, 314.Unkind friends cause melancholy, 224
Spots in the sun, 301                       Unlawful cures of melancholy rejected, 270
Spruceness a symptom of lovers, 518         Upstarts censured, their symptoms, 350, 357
Stars, how causes or signs of melancholy, 130;  Urine of melancholy persons, 233.
of love-melancholy, 453; of jealousy, 566  Uxorii, 568, 569 -
Step-mother, her mischiefs, 224 V'
Stews, why allowed, 586                                        V.
Stomach distempered a cause of melancholy,  VAINGLOIo   described a cause of melancholy,
228                                         182
Stones like birds, beasts, fishes, &c., 290  Valour and courage caused by love, 517
Strange nurses. when best, 203              Variation of the compass, where, 288
Streets narrow, 305                         Variety of meats and dishes cause melancholy,
Study overmuch cause of melancholy, 187;      283
why and how, 188, 255; study good against  Variety of mistresses and objects a cure of
melancholy, 318                             melancholy, 534
Subterranean devils, 124                    Variety of weather, air, manners, countries,
Supernatural causes of melancholy, 113        whence, &c., 293, 294
Superstitious effects, symptoms, 616; how it  Variety of places, change of air, good against
domineers, 599, 624                         melancholy, 306
Surfeiting and drunkenness taxed, 143       Vegetal soul and its faculties, 100
Suspicion and jealousy symptoms of melan-   Vegetal creatures in love, 444, 445
choly, 237; how caused, 254               Veins described, 97
Swallows, cuckoos, &c., where are they in   Venus rectified, 287 
winter, 290                               Venery a cause of melancholy, 148
Sweet tunes and singing causes of love-melan-  Venison a melancholy meat, 137, 138
choly, 481                                Vices of women, 540
Symptoms or signs of melancholy in the body,  Violent misery continues not, 342
232; mind, 233; from stars, members, 240;  Violent death, event of love-melancholy, 525;
from education, custom, continuance of time,  prognostic of despair, 647; by some defended,
mixed with other diseases, 244; symptoms    262; how to be censured, 265
of head melancholy, 247; of hypochondriacal  Virginity, by what signs to be known, 577 f
melancholy, 248; of the whole body, 250;    commended, 545
symptoms of nuns', maids', widows' melan-  Virtue and vice, principal habits of the will, 108
choly, 250; immediate causes of melancholy  Vitex or agnus castus good against lovesymptoms, 253; symptoms of love-melan-      melancholy, 527
choly, 496; symptoms of a lover pleased,
502; dejected, 505; symptoms of jealousy,                    W.
575; of religious melancholy, 613; of     WAKIKrG cause of melancholy, 154, 163; a
despair, 645, 646                           symptom, 232; cured, 325
Synteresis, 106                             Walking, shooting, swimming, &c., good against
Syrups, 397, 413                              melancholy, 307, 311, 528




670                                  INDEX.
Want of sleep a symptom of love-melancholy,  Wit proved by love, 517
233, 496, 497                            Withstand the beginnings, a principal cure of
Wanton carriage and gesture cause of love-   love-melancholy, 529
melancholy, 470                          Witches' power, how they cause melancholy,
Water devils, 122                            128; their transformations, 129; they can
Water if foul causeth melancholy, 141        cure melancholy, 129, 270; not to be sought
Waters censured, their effects, 141          to for help, 272; nor saints, 275
Waters, which good, 281                    Wives censured, 560; commended, 561; choice
Waters in love, 461                          of a wife, 590
Wearisomeness of life a symptom of melan-  Women, how cause of melancholy, 182; their
choly, 505                                 exercises, 324;'their vanity in apparel taxed,
What physic fit in love-melancholy, 526      473; how they cozen men, 474; their counWho are most apt to be jealous, 567          terfeit tears, 491; their vices, 540
Whores' properties and conditions, 535     Woodbine, amni, rue, lettuce, how good in
Why good men are often rejected, 377         love-melancholy, 527
Why fools beget wise children, wise men fools,  World taxed, 171
135                                      Wormwood good against melancholy, 392
Widows' melancholy, 251                    Writers of the cure of melancholy, 270
Will defined, divided, its actions, why over-  Writers of imagination, 159; de consolatione,
ruled, 107                                 341; of melancholy, 108; of love-melanWine causeth melancholy, 140, 182; a good    choly, 521, 522; against despair, 648
cordial against melancholy, 410; forbid in
love-melancholy, 527                                        Y.
Winds in love, 461                         YOUNG man in love with a picture, 499
Witty devices against melancholy, 334, 532  Youth a cause of love-melancholy, 454
THE    END.